



mm 







LIBRARY OF CONGRESS, 



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UNITED STATES OF AMERICA. 



TALKS 



TO 



Sunday-School Teachers 



BY 

JOSEPH GOODWIN TERRTLL 



SYRACUSE, N. Y. 

A. W. HALL, Publisher 

1891 



T ** LtBR ARY 

0t Congress 



^ 



COPYRIGHT, 

1891, 

By A. W. HALL. 



W. M. Pub. Association, Printers, Syracuse, N. Y. 



TO THE READER. 



This little book is put forth to meet a want that has 
Often impressed the author. As a pastor in the early- 
part of his ministry, he discovered that the ordinary- 
Sunday-school teacher was poorly equipped for teach- 
ing the word of God. This was before Sunday-school 
conventions became common. Under the leadership of 
Edward Eggleston, D. L. Moody, B. F. Jacobs, William 
Reynolds, A. G. Tyng, and others, in Illinois, where 
the author lived and labored, this want was in part 
provided for by County and State Conventions. But 
the mass of Sunday-school teachers were reached, only 
in an indirect manner, by these means. As a rule, 
they were poor, and unlearned. They were unable 
to spare the time to attend Conventions at home, nor 
the training schools of Chautauqua, the Thousand 
Islands, etc., abroad. To assist such teachers in the 
Sunday-school of his own congregation, these chapters 
were first developed and used in a weekly Teachers' 
Meeting. Soon, he began to receive calls to visit 
other schools in different denominations. They were 
then developed in the form of Institute exercises. At 



IV TO THE READER. 

last, they have now been put in the form of this little 
book. 

Sunday-school workers under thirty years of age 
have but little idea of the improvement, and advance- 
ment that has been made in the methods of Sunday- 
school work. And yet it is true, also, that there is a 
wide gulf, apparently difficult to pass, between the most 
advanced, and the main body of our workers. It has 
been apparent to the author for some time, from ob- 
servation, and from an extensive correspondence, that 
the main body is now about where the most advanced 
workers were from 1865 to 1875. The advanced work- 
ers of to-day are studying Greek and Hebrew, and con- 
sidering the claims of the Higher Criticism, etc., while 
the main body, made up of young people of the middle 
classes, are perplexed with questions of How to give 
attention, How to keep order, How to make the best 
use of their English Bibles, etc., etc. 

There is great need of looking after this main body 
of our workers. An especial effort must be put forth 
to train them for their work. This training should 
cover not only outlines of truth, but methods of study 
and teaching, and the knowledge of human nature. 
The scholars of our Sunday-schools are accustomed to 
thoroughly trained teachers in the public-schools. The 
State requires trained teachers, and provides Normal 
schools, and County Institutes in which to train them. 
The best that investigation and experience can devise 



TO THE READER. V 

to aid the teacher is provided regardless of expense. 
As a result of this, the minds of the children are 
trained to systematic methods of thought, and they 
readily perceive the variations of our Sunday-school 
teachers from those methods. The tendency of the 
use of unnatural methods of teaching is to create dis- 
trust in the qualifications of the teacher. They also 
tend to create the impression that thoroughness in the 
study of the Bible is not essential. 

It is the duty of the church to provide for the train- 
ing of her Sunday-school workers. Normal schools 
for the purpose cannot be had. The professional Sun- 
day-school teacher is an impossibility. The labor of 
an hour and a half on Sunday will not admit of it. 
Volunteer labor will have to perform the work. Not 
many learned, not many rich, not many noble, can be 
expected to engage in the work. It is an employment 
too serious, and demands too much earnest mental 
labor to interest the pleasure- seeker. 

Originally, the author had in mind such a class of 
teachers as has been described, and in revising his 
notes, has eliminated such matter, and made such ad- 
ditions, as experience has suggested. He has en- 
deavored to cover as much ground as possible, and yet 
keep the price of the volume within the capability of 
the ordinary teacher to purchase. The first few chap- 
ters are devoted to the organization and management 
of the Sunday-school, but the major part of the work 



VI TO THE READER. 

is devoted to the training of the teachers for the work 
in the class. 

By taking up the study, chapter by chapter, one 
each week, and giving it a half hour's consideration at 
the weekly Teachers' Meeting the study will be found 
interesting, and very beneficial. 



CONTENTS. 



Introduction, . . . . ui 

PART I. 
The Sunday-school — Its Organization and Man- 
agement. 
CHAPTER I. 
Organization of the Sunday-school. Who should or- 
ganize it — How to organize it — A form of consti- 
tution — Officers and their duties . . 1 
CHAPTER II. 
The Superintendent. Characteristics of a good — Wo- 
men as — Orders of exercises . . 7 
CHAPTER III. 
The Superintendent, Continued. Should be a model 
of neatness — Time to be present — Time to select 
songs — Calling the school to order — Use of the 
bell — The opening hymn — Reading the lesson — 
The opening prayer — Providing for absent teach- 
ers — The Superintendent's place in the room — 
Employment during the teacher's time — Calling 
attention before the class exercise is finished — The 



Vlll CONTENTS. 

review — Curious questions — The place for the 
Assistant-Superintendent — The closing exercises 

11 
CHAPTER IV. 
The Secretary and His Work. Characteristics of a 
good — Women as secretaries — His work — Uncon- 
verted persons as secretaries . . 16 
CHAPTER V. 
The Teacher and His Work. The class-work, not 
merely to entertain — Means to be used — Should 
be a Christian — Means for improvement — Qualifi- 
cations for teaching — Jesus, the ideal teacher 18 
CHAPTER VI. 
Sunday-school Management. Order — Use of rewards 
— How to get a library — The members of the 
school — Management in the class — The collec- 
tions — The song service — The Teachers' Meeting 
— -A Teachers' Library . . .22 
CHAPTER VII. 
Physiology in the Sunday-school. The time to hold 
the session — Temperature — Ventilation — Height 
and pitch of the seats — Position of seats — Change 
of scholar's position — The Sunday-school in 
church architecture. . . .27 
CHAPTER Vm. 
Missions and the Sunday-school. The aim of the 
school — Methods of studying mission work — 
Giving . . . . .30 



CONTEXTS. ix 

CHAPTER IX. 

The Teachers' Meeting. Its object — Its spirit — Its 
work — Its leader . . . .33 

PART II. 

The Teacher's Work. 

CHAPTER I. 

How to Study the Lesson. " The law of the Scholar" 
— Outline of method — Analyzing the lesson — 
Comparing the lesson — Explaining the lesson, 
textually and topically — Classifying and organiz- 
ing the truths of the lesson — Applying the les- 
son ...... 37 

CHAPTER II. 

The Lesson Preparation. Selection of matter to be 
used — Selection of the method of teaching to be 
used — "The law of the Teacher" — What to be ob- 
served — Regard for the scholar's ability — Follow- 
ing the natural method of thought . 40 
CHAPTER m. 

Lesson Preparation, Continued. For the Bible Class 
— The Intermediate Class — The Primary Class — 
An illustration — Advantages of systematic pre- 
paration ..... 44 
CHAPTER IY. 

The Art of Gaining Attention. Nature of attention 
— Necessity of — How to gain — The abuse of the 
art ...... 47 



X CONTENTS. 

CHAPTER V. 

The Art of Questioning. The teacher's maxim — The 
mind improved by doing its own thinking — Ex- 
amining questions — Developing questions — Re- 
viewing question — Questions should be clear — 
Not suggest the answer — Wrong methods illus- 
trated . . . . .51 
CHAPTER VI. 

The Great Teacher's Method. Proceed from the 
known to the unknown, from the earthly to the 
heavenly, from ourselves to others, from the re- 
vealed to the unrevealed — From the concrete to 
the abstract, from the whole to the parts, from 
the fact to the principle, from the principle to the 
application — Divine truth mainly in the concrete 
— Nature's method . . . .56 

CHAPTER VII. 

Object Teaching. The principles of the method — 
Used much in the Bible — Nature's method — Se- 
lection of objects — How to use them illustrated 

61 
CHAPTER VIII. 

Sacred Geography in the Sunday-school. Importance 
of its study — Objections answered — How to teach 
it illustrated — Topography in the school . 64 
CHAPTER IX. 

Heart Power. The forces of human nature located in 
the heart — Heart power will give diligence in 



CONTENTS. XL 

study and aid in teaching — How acquired. 68 
CHAPTER X. 
The Primary Class. Difficulties — Restlessness, weari- 
ness, lack of mental discipline, Primary Teacher's 
method — Prepare the mind to receive truth be- 
fore you impart it, use of repetition, a few 
thoughts at a time . . . .70 

PART III. 

Studies in Human Nature. 

CHAPTER I. 

Introduction. Definition of human nature — Includes 
physiology and psychology — Importance of the 
study . . . . .73 

CHAPTER II. 
Human Nature as it Appears. Its unity — Blending of 
various elements — The Temperaments — the Ner- 
vous, the Sanguine, the Bilious, the Lymphatic. 
The effect of the temperaments upon morals and 
habits . . . . .76 

CHAPTER III. 
The Spiritual Element in Man. Conscience — Sensa- 
tion — How the mind knows inexplicable . 80 
CHAPTER IV. 
Mental Philosophy. Some definitions — Importance of 
the subject — General principles . . 82 

CHAPTER V. 
Perception and Judgment. Perception defined — Its 



XU CONTENTS. 

place in the order of thought — What it demands. 
Judgment defined — Its place in the order of 
thought — What it demands — Nature of prejudice 
— How removed . . . .85 

CHAPTER VI. 

Memory. Defined — Its value — What it demands 89 
CHAPTER VII. 

Imagination. Defined — Prominent in children — Its 

power and weakness — Reasons for cultivating it 

— Methods of employing it in Sunday-school 

teaching illustrated — Use of it in revelation 93 

CHAPTER VIII. 

The Sensibilities. Defined — The Natural and the 
Moral — The Natural divided into Emotions and 
Desires — The Moral divided into Emotions and 
feelings of Obligations — The Impulses — The 
Natural selfish in nature — The right and wrong 
use of them. The Affections, Love and Resent- 
ment — Their power — Their moral character — 
How to employ them. . . .97 

CHAPTER IX. 

Conscience. Defined — Evidences of a moral nature in 
man — Classification of the moral feelings into 
emotions of approval and disapproval, and the 
sense of obligation — The moral emotions may 
change — Causes — Characteristics of good and bad 
men — What conscience demands — Its use by the 
teacher . . . . .102 



CONTENTS. Xlll 

CHAPTER X. 

The Will. Defined — Its relation to the Intellect and 
the Sensibilities — Its freedom — Proper and im- 
proper exercise of it — Its susceptibility to influ- 
ence by the Sensibilities — Its relation to charac- 
ter . . . . . .106 

CHAPTER XL 

Outline of Moral Philosophy. Definition of the terms, 
moral philosophy, and moral law — Man an ac- 
countable being — The basis of accountability — 
Degree of — The sense of — The Bible the text- 
book of moral law — Suggestions as to the aim of 
the Bible . . . . .110 

PART IV. 

The Study of the Holy Bible. 
CHAPTER I. 

The Spirit in which to Study the Bible. Teachable- 
ness — the need of the inward teaching of the 
Holy Spirit — Look for nothing but revealed truth 
— "Except a man be born again he cannot see." 

113 
CHAPTER II. 

Peculiarities of the Bible. A revelation of God and 
man — A revelation of spiritual truth — Two prac- 
tical rules — expect to learn nothing but what is 
important to know ; make a practical use of every 
truth — Expect it to be free from error — It is a 



XIV CONTENTS. 

gradual and progressive revelation — Its unity 
proofs of a great book — It is not a revelation of 
systematic truth or specific rules . .115 

CHAPTER III. 

^Necessity of Care in Studying the Bible. It was writ- 
ten by different persons — at different dates, in 
different places, for different purposes — The 
period, the place, the employment, the previous 
history, the character and the aim of the writer 
is to be considered— The language employed is 
founded on analogy or resemblance — God does 
this to meet our necessities — The Bible speaks of 
spiritual truth in terms suggested by the facts of 
Jewish history — New Testament language is used 
often in a sense unknown to classic Greek. 120 
CHAPTER IV. 

Figures of Speech. Definition — The various figures 
used — Their definitions . . .127 

CHAPTER V. 

Rules of Interpretation. These are the same as re- 
quired in interpreting all language . 132 
CHAPTER VI. 

The Symbolic Language of the Bible. The various 
symbols and their definitions . . 136 

CHAPTER VII. 

Hints and Helps. With Bible references and illustra- 
tions . . • . .144 



CONTENTS. XV 

CHAPTER VIII. 

Outline of Bible Doctrine. Ispiration of the Script- 
ure — Sufficiency of the Scripture — Of the God- 
head — the Unity in Trinity — Of Christ and his 
offices — Of the Holy Spirit — divinity, and offices 
— The unity of mankind — The immortality of 
the soul — The fall of man — Redemption, Repent- 
ance, Faith, Justification, Regeneration, Sanctifi- 
cation, Future Rewards and Punishments — The 
Sacraments — Baptism and the Lord's Supper — 
Of the Family— Of the Church . . 156 

CHAPTER IX. 
The Prodigal Son . . . .163 

CHAPTER X. 
David and Goliath — A Temperance exercise . 176 

CHAPTER XL 
Jesus, a Savior . . . . .182 

CHAPTER XII. 
The Child Mind . . . # .186 



Talte to Sunday-School Teachers. 



PART I. 

THE SUNDAY-SCHOOL— ITS ORGANIZA- 
TION AND MANAGEMENT 



CHAPTER L 

ORGANIZATION OF THE SUNDAY-SCHOOL. 

The usefulness of organized effort in Sunday-school 
work has been demonstrated by experience. But the 
questions, " Who shall organize ?" and " How shall it 
be done ?" need careful consideration. 

1. Who shall organize the school? There are va- 
rious answers to this question. Among them are 
these : " All who are interested in the school ;" " In- 
clude the children ;" " The teachers ;" " The church." 

The nature of the work indicates the answer. It is 



!2 TALKS TO SUNDAY-SCHOOL TEACHERS. 

a work of instruction, and only they who can and do 
appreciate instruction should have a voice in the or- 
ganization of the means and agencies of instruction. 
It is a religious work, and only they who appreciate 
religious things, should have a voice in religious organ- 
izations. 

Children are not capable of judging wisely in such 
matters. They are liable to act from caprice, or prej- 
udice, or favoritism. They are easily influenced by 
designing persons. The electioneering spirit among 
them would do great injury by prejudicing the minor- 
ity against the officers elected by the majority. The 
child-mind has no appreciation of majority rule. Hav- 
ing a voice in such matters has a tendency to create a 
critical spirit. Many Sunday-schools have been seri- 
ously injured, and some have been broken up by such 
a course. It is never allowed in the public schools 
nor seminaries of learning. If secular education is too 
important to be trusted to the care of childhood, much 
more so must be the care of religious education. 

As a rule, unconverted persons should not have a 
voice in the organization and the management of the 
Sunday-school. Such will be inclined to ways and 
means, sometimes, which Christians cannot consist- 
ently use. This may pervert the school from a bless- 
ing to a curse. It may be the means of friction, if not 
of destruction to the school. 

If there be an organized church in the place, let its 



' fALKS TO SUNDAY-SCHOOL TEACHERS. 3 

members organize the school. This will give it de- 
nominational care, and provide for its perpetuation. 
It will also provide against strife from varying relig- 
ious beliefs and usages. 

If there be no organized church in the community, 
nor a sufficient number of any one denomination for 
the purpose, let those Christians who will do so, unite 
and organize the school, carfully guarding against all 
tendency to unholy strife. 

2. Sow to organize. Those who would enter into 
the organization should meet and elect a temporary 
chairman and secretary; a committee to prepare or 
select a constitution ; and a committee to nominate a 
superintendent, secretary and treasurer. 

When these are elected, let the superintendent 
appoint the teachers. 

3. A form of constitution. (This is drawn suitable 
for a church Sunday-school. It can be modified to 
suit circumstances.) 

ARTICLE I. 

Tlie JVame. This Sunday-school shall be known as 
the (here insert the name) Sunday-school. 

ARTICLE II. 

1. Officers. The officers of this Sunday-school 
shall be the pastor of the church, a superintendent, an 
assistant superintendent, a secretary, a librarian, a 
treasurer and a chorister. (In small schools, one per- 



4 TALKS TO SUNDAY-SCHOOL TEACHERS, 

son may perform the duties of the secretary, librarian 
and treasurer.) 

2. Elections. The superintendent shall be elected 
by the church in the manner prescribed for the election 
of other church officers. The assistant superintendent* 
the secretary, the librarian, the treasurer and the chor- 
ister shall be elected by the teachers' meeting, in such 
a manner as the meeting may determine. 

3. The term of office shall be for one year, or until 
their successors shall be elected. 

4. Duties. 

(1) The pastor shall have a supervisory and advi- 
sory relation to the school. 

(2) The superintendent shall take the general man- 
agement of the school, subject to the advice of the 
pastor and the teachers' meeting. He shall appoint 
and remove teachers ; shall see that the other officers 
and the teachers perform their duties ; and in the ab- 
sence of the pastor, shall preside at the teachers' meet- 
ing. 

In his absence, the assistant superintendent shall 
act in his stead. 

(3) The secretary shall keep a faithful record of the 
business of the school ; of the teachers' meeting ; of 
the names of the officers, teachers and scholars. He 
shall attend to the correspondence of the school, and 
present a full and accurate account to the annual meet- 



TALKS TO SUNDAY-SCHOOL TEACHERS. 5 

ing and to the officers of the church, whenever so de- 
sired. 

(4) The treasurer shall receive and take charge of 
all moneys belonging to the school, shall pay out the 
same on the order of the teachers' meeting, and to the 
officers of the church when so requested. He shall 
present an accurate report to the annual meeting ; and 
to the officers of the church whenever so requested. 

(5) The librarian shall take charge of all the prop- 
erty of the school, including the books and papers ; 
and give a report of the same to the annual meeting ; 
and to the officers of the church whenever so requested. 

(6) The chorister shall take charge of the singing 
of the school under the direction of the superintendent. 

ARTICLE III. 

The teachers' meeting shall be composed of the offi- 
cers and teachers of the school ; shall meet statedly as 
it may determine, for the transaction of business, 
flie consideration of the lesson, and for mutual im- 
provement ; shall hold an annual meeting for the 
election of assistant superintendent, secretary, treas- 
urer, librarian and chorister. 

ARTICLE IV. 

Amendments. This constitution may be amended 
on the recommendation of the teachers' meeting,provid- 
ed that one month's notice has been given of the same, 
in which the change shall be plainly and fully stated* 



6 TALKS TO SUNDAY-SCHOOL TEACHERS. 

(Where the school acts under the authority of a 
church, this constitution should be adopted by the au- 
thority which elects the superintendent.) 



CHAPTER IL 

THE SUPERINTENDENT AND HIS WORK. 

1. Characteristics of a good superintendent. 

(1) He should be a godly man. If he is not, his in- 
fluence is apt to be pernicious. He has an opportunity 
to impress himself upon the mind at its most tender 
period. That impression should be in favor of piety. 

(2) He should be a hearty man. Children love 
warmth of temperament. Coldness of spirit and man- 
ner repels them, and coldness in religious matters is in- 
excusable. 

(3) He should be an orderly man. This should be 
observable in his apparel, in his manner, in conducting 
the sessions of the school, in having "a place for every- 
thing, and everything in its place. 

(4) He should be a "children's man." Some persons 
are repugnant to children. The children are not to be 
blamed for this ; it is instinctive. A superintendent 
to whom children readily "take," can hold them and 
lead them almost where he will. 

(5) He should be a man of tact. Such a one will 
be full of expedients. There will be difficulties to 



8 TALKS TO SUNDAY-SCHOOL TEACHERS. 

overcome, prejudices and crookedness of human na- 
ture, which will call for the exercise of tact. 

(6) He should be desirous to improve. Such a one 
will accept of suggestions from others, will acknowl- 
edge his faults and readily correct them. 

All of these characteristics may not be found in the 
same person. The first, we cannot do without. If 
we find a person with them all, though feebly de- 
veloped, and though without experience in the work, 
we have the material for a good superintendent. The 
first five of these characteristics mark a good founda- 
tion for a sucessf ul worker : the last is a condition 
of success. 

Women often make better superintendents than 
men, because from her constitution and relations and 
condition in life, these characteristics are more highly 
developed. 

2. Orders of Exercises. These are essential to the 
best results. The teachers must have time for their 
work. The secretaiy and librarian must have time for 
their work. There needs to be more or less singing 
during the session of the school. An hour and a half 
is all the time that can be profitably spent in a single 
session. To do justice to each part of the work, each 
must have an appropriate portion of the time. Only 
one thing should be done at a time, in order to avoid 
confusion. It will not do for the librarian or the sec- 
retary, or even the superintendent, to be going about 



TALKS TO SUNDAY-SCHOOL TEACHERS. 9 

the room during any exercises other than their own, 
and particularly while the teachers are at work upon 
the lesson, as it will almost invariably draw the atten- 
tion of the scholars away from the teacher. 

The following order of exercises may be used to ad- 
vantage : 

(Time of the school, 9 o'clock a. m.) 

9.00 ; Song Service. 

9.15; Opening Exercises (consisting of) — a song; 
reading of the lesson in concert ; prayer ; a song. 

9.30 ; The teacher's time. : 

(1) Marking attendance. 

(2) Teaching the Lesson. 

10.00 ; A Song. Review of the Lesson. 
10.15 ; Concluding Exercises : 

Collection ; Giving out notices ; Giving out 
the Lesson for the next Sunday ; The secre- 
tary's report ; Distribution of papers and li- 
brary books ; A Song. 
10.25 ; Dismission. 

This will give an intermission of five minutes in 
Which to prepare for the Preaching Service. 

If the school meets at noon or in the afternoon, the 
figures indicating the time of each exercise can be 
changed accordingly. 

The superintendent should have a copy of his order 
of exercises before him, and if there is no clock in the 
room, he should place his watch beside it, and persist- 



10 TALKS TO SUNDAY-SCHOOL TEACHERS. 

ently cany it out. If lie is prompt in this, the teachers 
and scholars will soon learn to be also. Care should 
be taken not to trespass upon the preacher's time. 



CHAPTER III. 

THE SUPERINTENDENT AND HIS WORK. CONTINUED- 

1. He should be a model of neatness of appearance 
and quietness of deportment. For him to come into 
the Sunday-school room apparently careless of prepa- 
ration for the occasion, or the proprieties of it, would 
be demoralizing to the scholars. If he shows no re- 
spect for the place or the day, nor for the worship of 
God, the scholars will be quick to follow his example. 
Hurry of manner or of mind will be fatal to his own, 
devotions, and to those of others. 

2. He shoidd be present at least fifteen minutes be- 
fore the time to open the school, to see that everything- 
is ready ; that the room is comfortable ; that the song 
books and the Bibles are distributed ; that the libra- 
rian has his papers all ready for distribution ; and to 
welcome the teachers — especially the new ones. 

3. He shoidd carefully select the songs for the day> 
before coming to the school, that there may be no de- 
lay from that cause. 

4. In calling the school to order, when it is time, he 
should be at the desk, and make the call promptly* 



12 TALKS TO SUNDAY-SCHOOL TEACHERS. 

This will insure promptness in his teachers and in his 
scholars. If he delays, so will they. 

5. Use of the bell. One tap of the bell for attention, 
and two for the order of exercise is a good rule. The 
superintendent should use but barely enough words to 
announce the order before tapping the bell. He should 
not scold nor complain of the lack of order or prompt- 
ness to obey the bell. He should never attempt to 
proceed until the school is quiet. He should himself 
T>e still ; his quietness will be contagious. 

6. The opening hymn. This should be sufficiently 
familiar to not require study while attempting to sing. 
; Such study will detract from devotion in worship. It 
"will also prevent the younger children from singing. 
It is essential for their good that they participate in 
the singing. Sometimes read and comment upon im- 
portant passages in the hymn, to make it impressive. 
Have the school stand during singing, and allow no 
other work to be done during the exercise. The sing- 
ing should be worshipful. 

7. Reading the lesson. At the close of the hymn, 
the school still standing, read the lesson in concert. 
The superintendent may read alternately with the 
school ; or those on one side of the room alternately 
with the remainder of the school. To vary the read- 
ing of the lesson in this manner will prevent monot- 
ony. 

The superintendent should make no comments on 



TALKS TO SUND AY-SCHOOL TEACHERS. 13; 

the lesson until the time of the review. To do other- 
wise is unfair to the teachers. They should be given 
the first opportunity to present the truths of the lesson*. 
The reason of this is apparent. 

8. The opening prayer. The entire school should, 
kneel during prayer. Quiet, kind persistence will, 
bring them into the habit of this. Be sure and have 
the floors clean, that there may be no excuse for not, 
kneeling. The leader should not begin to pray until 
all are quiet. Never, by word or example, make the, 
impression that quietness is unnecessary. Pray in, 
simple thoughts and words, that the children can 
understand. Return thanks for the common mercies, 
of the day ; for the sunshine if it shines ; for shelter 
if the day is stormy. Pray for the sick members of 
the school, if there be any sick ; and return thanks f or- 
the recovery of those who have been sick. Adapt the^ 
prayer to the wants of the children. 

Pray that the lesson may be understood, that it may 
be made a blessing and remembered. The prayer 
should be brief. Small children become weary if kept* 
on their knees too long. When the prayer is ended, 
have all rise to a standing posture for the second: 
hymn. 

9. Providing for absent teachers. The superinten- 
dent should require his teachers to inform him of their* 
inability to attend the session of the school, as early a& 
possible, that he may be able to provide a substitute* 



14 TALKS TO SUNDAY-SCHOOL TEACHERS. 

.Assistant teachers may be appointed to the classes, 
who shall attend the teachers' meetings for the sake 
of its advantages ; and who shall take the vacant place 
in the class, as soon as it becomes apparent that the 
regular teacher will not be present. This will insure 
prepared workers to fill such vacancies. In case there 
is no substitute provided, the superintendent should 
attend to the matter before class work begins. 

10. The superintendent's place, during the teacher's 
time, is at his desk where he can oversee the entire 
school. He should make a memorandum of all that he 
observes that needs correcting or improving in the 
teachers, or the officers, or the arrangement of classes. 
He should note the teachers who have the greatest 
interest in their class work, and the best attendance, 
that he may learn the causes for the benefit of the 
other teachers ; and to correct anything that he sees 
improper. This memorandum should be taken into 
the teachers' meeting, and inquiries made for sug- 
gestions of improvement, etc. The superintendent 
should never scold his teachers. He should never 
point out their faults before the school, or the class, 
or in any manner to humiliate them. 

11. Five minutes before the end of the teachers' 
time, the superintendent should give one tap of the 
T)ell as a warning to the teachers, that they may bring 
their work properly to a conclusion. 

12. The Review. This is an important part of the 



TALKS TO SUNDAY-SCHOOL TEACHERS. 15 

ivork. Properly conducted, it reveals the efficiency 
<of the teachers, the thoughtfulness and the studious- 
mess of the scholars. Only in extreme cases should 
it be dispensed with. It should be made practical. It 
is unnecessary to go over all the details of the lesson. 
That would be tedious. Seize upon the main point. 
Drive that home. Do not allow the teachers to prompt 
the answers of the scholars ; that is not honest. Use 
the blackboard, not for ornamental work, but to as- 
sist the mind through the eye, thus deepening the 
impression. Do not talk too much. Use but few 
-words. - Let the scholars think. 

13. Curious Questions. The use of these is of 
doubtful propriety. They are liable to beget levity. 
The same may be said of verse words. Such things 
detract from interest in the lesson, and tend to destroy 
its effect. Nothing should be allowed that does that. 
Important questions connected with the lesson should 
be asked, or laid over to be answered the following 
Sunday. 

14. The place for the assistant superintendent dur- 
ing the session is at the door, to receive visitors, new 
scholars, and assign to classes, and to make himself 
generally useful. The superintendent may employ 
lim in reviewing the school at times, to develop him 
for future superintendent's work, etc. 

15. The closing exercises. These should be devo- 
tional and inspiring. The song, the prayer, and the 
last words should lift all hearts towards God. 



CHAPTER IV. 

THE SECRETARY AKD HIS WORK. 

1. Characteristics of a good secretary. 

(1) Good penmanship. The records of the school 
are to be preserved. Much valuable information may- 
be gathered from them in the future. The names of 
the officers, teachers and scholars need to be legibly 
written. Class books are to be prepared with the 
names of the teacher and the scholars written in thenu 
Reports are to be prepared for the teachers' meetings 
the annual meeting of the church, and for conventions. 
These need to be accurately and neatly prepared. The 
secretary is to conduct the correspondence of the 
school. It is essential that such work should be welL 
<lone, to avoid mistakes, confusion, delays and trouble. 

(2) Punctuality. If the work is mostly clerical, it is. 
important. The superintendent needs him. His ab- 
sence or tardiness may cause delay and confusion in the 
school. 

Women sometimes make excellent Sunday-schooL 
secretaries, because of having these qualifications in a, 
high degree. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 17 

(3) His work. Much of this has already been men- 
tioned. But it is necessary to consider details more 
fully. The records of the school session are important. 
Stormy, or extremely cold or hot weather, or general 
sickness, may account for decrease in attendance, and 
should be noted and recorded. All increase or de- 
crease of interest, or in the attendance of officers, 
teachers, scholars or visitors and the probable cause of 
it, should be recorded. The introduction of new 
things, appliances, exercises, etc., should also be re- 
corded. 

The minutes of the teachers' meeting should be ac- 
curately kept. The business done, the questions dis- 
cussed and the conclusions arrived at ; the work for 
mutual improvement, etc. ; and the reports of officers 
and committees will give much work for a secretary. 

A young man or young woman who has the forego- 
ing qualifications, though not a Christian, may be em- 
ployed to do this work, with good effect upon them- 
selves, and upon those whom they may bring into the 
school. 



CHAPTER V. 

THE TEACHER AND THE TEACHER'S WORK. 

1. The class. For successful work, the classes 
should be properly graded. A good rule for this is to 
classify the scholars according to the reader they use in 
the public schools. All below the grade of the third 
reader, should go into the primary* class. All above 
fifteen years of age, should be put in young people's 
Bible classes. All between should be termed interme- 
diate clsases. Let each teacher have all the scholars 
she can manage. Some teachers can manage more than 
others. There is inspiration in a large class for both 
teacher and scholars. 

2. The work of the teacher is not to entertain. This 
conception of it has misled many, and is the cause of 
much that is questionable in the Sunday-school wort 
It is not to prevent the violation of the fourth com- 
mandment — by calling the children in off from the 
street. This was Robert Raikes's idea, in part, but he 
made the Sunday-school a place for secular instruction. 

* We should utterly discard the name Infant Class. There 
is no such thing. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 19 

The work of the teacher is to lead the children to 
Christ, and to train them for usefulness in his service. 
Every effort, every lesson should lead in that direc- 
tion. No matter how apparently successful, how pop- 
ular, how instructive a teacher may be, if none are led 
to Christ by him, his work is a failure. 

3. The means to be used, are the Word of God and 
the Holy Spirit. Mere story-telling will not answer. 
The truth of God is to be put into the mind and heart. 
The law of teaching is through the mind to the heart. 
To make instruction of the mind the main thing, may 
do in secular education, but in religious work success 
depends upon reaching and moving the heart. In 
order to do this, the teacher must know the word of 
God himself. He cannot impart what he has not. 
This will require careful, patient, painstaking study. 
The teacher must know the truth theoretically, exper- 
imentally and practically. It is the Holy Spirit's prov- 
ince to produce evangelical conviction. The teacher 
must, therefore, have his aid in study and in teaching. 

4. The teacher should be a Christian. Much of 
divine truth, and that the most precious, will es- 
cape the mind unless the heart is renewed. The deeper 
and the clearer the religious experience of the teacher, 
the livelier will be the apprehension of religious truth. 
Without religious experience, the mind is liable to 
be taken up with earthly things, to the neglect of 
spiritual things. The spiritual apprehension of divine 



20 TALKS TO SUNDAY-SCHOOL TEACHERS. 

things will impart unction to the teacher's words and 
manner. The clearness of perception, and the intense 
desire to do good which this imparts, will wonderfully 
aid in the choice of words to be used. It will enable 
the teacher to say with Paul and John, "I know," 
and there will be power in his teaching. To have the 
aid of the Holy Spirit in his work, the teacher must be 
an exemplary Christian ; for he is easily grieved. 

6. 3feans and measures for advancing Sunday- 
school work are to be judged by their adaptation to the 
work of soul saving. Whatever will aid in that, we 
are at liberty to adopt : whatever will hinder that, we 
should reject. Never give doubtful medicines to the 
body, or doubtful ideas to the soul. 

7. The qualifications for Sunday-school teaching 
may be seen from the foregoing. They are, (1) a good 
religious experience ; (2) an exemplary religious life y 
(3) a studious mind ; (4) aptness to teach ; (5) love for 
children ; (6) love for the work of God ; (7) a willing- 
ness to see and correct his own faults. 

8. The ideal teacher, like the ideal superintendent, 
is hard to find. There never was but one perfect 
teacher, and that one was Christ. He is the great 
model. Study him — his spirit, his naturalness, his 
adaptation, his directness, his illustrations, etc. In 
selecting teachers, we must take the best of the ma- 
terial we have. A person whose heart is filled with 
Christian love, though of but feeble powers and poor 



TALKS TO SUNDAY-SCHOOL TEACHERS. 21 

opportunities, by experience and the help of the su- 
perintendent and pastor, may develop into a glorious 
worker in the Sunday-school. 



CHAPTER VI. 

SUNDAY-SCHOOL MANAGEMENT. 

1. Order. It is impossible to do good work in the Sun- 
day-school without order. If the superintendent and 
the teachers are noisy, the scholars will be noisy; if they 
are quiet in their manner, it will have a quieting effect 
on the scholars. Nothing should be attempted — 
of singing, of prayer, of reading, of teaching — until 
there is order. But one thing should be attempted at 
a time. Singing is an act of worship, and is no time 
for stirring up the fire, or letting down the windows, 

or taking the collection, or distributing the books, etc. 

* 

The teachers' time is sacred like a minister's ; the li- 
brarian, nor the secretary, nor the superintendent 
should be allowed to visit the class or the teacher dur- 
ing that time. It is not best to distribute the books 
of the library, nor the Sunday-school papers until just 
before singing the last time — at the close. 

2. Use of rewards. Prizes should never be given ; 
for only one can gain a prize, and that one may not 
work as hard to gain it as some who lose it. Fidelity 
— not talent, not circumstances — should be rewarded ; 



TALKS TO SUNDAY-SCHOOL TEACHERS. 23 

for in that only may all be equal. Rewards may be 
given for attendance, for good lessons and good de- 
portment. A good excuse for non-attendance, as 
sickness, should not cause the pupil to lose the reward. 
The standard for a good lesson should vary according 
to the grade of the classes. The golden text is enough 
for the primary class. For the intermediate classes, 
add to the golden text the "memory verses," and for 
the young people's classes, add to these correct answers 
as to the subject of the lesson, the central thought, 
and the lesson outline. A small card given, one for 
a good lesson, and one for good deportment ; and one 
of another kind, in exchange for ten of the first, and 
a present of a Bible or a book for ten of the second 
kind, is a good system of rewards. 

A library may be replenished and kept fresh, by 
having the scholars donate their new books for that 
purpose. If it is fully understood, there will be no 
difficulty about it. 

Such a system of rewards will encourage fidelity ', 
because it places all on equal footing. 

3. Membership of the school. Who are members of 
the school, is an important question. None should be 
counted until they are really members, nor after they 
have ceased to be members. This will give accurate 
statistics, and enable the officers and teachers to per- 
ceive more clearly the real state of the school. A 
scholar should not be enrolled until he has been pres- 



24 TALKS TO SUNDAY-SCHOOL TEACHEES. 

ent three successive Sundays, and expresses his desire 
to become a member of the school. Inexcusable ab- 
sence from the school for twelve successive Sundays, 
should cause his name to be stricken from the roll. The 
formal reception of scholars the fourth Sunday of their 
attendance will have a good effect on them and on 
the school. They might be called forward and the 
question asked : " Do you desire to become a member 
of this Sunday-school?" or their names reported by 
the teacher. A printed certificate of membership may 
be given with good effect, and it has helped many a 
poor boy to a situation in the large cities. 

4. In the class. An inspiration to attendance may 
be created by appointing scholars from Sunday to 
Sunday, to do some work as : a secretary, to mark at- 
tendance, etc. ; a treasurer, to take and count the col- 
lection, and make a record of the same ; a librarian 
to see that the class is provided with singing-books, 
lesson leaves, Bibles, and to receive the papers and li- 
brary books for distribution. This will require attend- 
ance, and prompt such to come ; for children love to 
have something of that kind to do. 

The same method has been used to secure the attend- 
ance of young people. Sometimes a young man or 
young lady may be appointed secretary or librarian or 
treasurer of the Sunday-school, and be the means of 
not only drawing them into the Sunday-school, but 
others also. 



TALKS TO SUNDAY-SCHOOL TEACHEES. 25 

5. The collections. These can be used to train the 
-children in benevolence. It is too bad to use the col- 
lections to pay the expenses of the school. At least a 
portion of them should be set apart for benevolence 
and missions. 

6. The song service. The officers, teachers, and 
older scholars, should meet once a week to sing. In 
the country, this may be from house to house. It 
should go wherever it is invited. Pains should be 
taken to notice young people who are without educa- 
tion or culture, and especially those inclined to be wild. 
The service should be opened with prayer. Use the 
occasion to learn new songs from the song books of 
the school. Make the service a means of getting ac- 
quainted with the people and drawing them out to 
public worship. 

7. A teachers'* library. There should be such a li- 
brary connected with every school. Many teachers 
liave not had the advantages of an education. They 
are of the laboring classes, and have not the means to 
purchase many books. If they will work in the Sun- 
day-school, they who cannot do so should assist them 
to a library. A present of a valuable help will greatly 
encourage a struggling teacher. 

The books of such should be adapted to the needs 
of the teachers. Works that treat of Biblical inter- 
pretation ; oriental customs ; illustrations of doctrine 
and character; maps of Bible lands, etc., are well 



26 TALKS TO SUNDAY-SCHOOL TEACHERS. 

adapted to such a library. Many of these would be 
donated if the proper effort was put forth for it 
Additions to such a library may be made from time to 
time, as needed, from new works as they are published* 
In this manner, valuable means for making the Sunday- 
school interesting and instructive may be gathered.. 
If such a library is properly cared for, it will last 
many years. 



CHAPTER VII. 

PHYSIOLOGY AND THE SUNDAY-SCHOOL. 

When fully prepared to present the lesson, the phys- 
ical conditions necessary to the best use of the mental 
faculties, is an important question. The body must be 
comfortable that the mind may be free to consider 
the truths of the lesson. The following points in con- 
nection with this subject, demand attention : 

(1) The time of the day when the school is held; 

(2) The temperature of the room ; 

(3) The ventilation of the room ; 

(4) The height and pitch of the seats. 

(5) The position of the seats with respect to the 
teacher ; 

(6) Change of position of the body by young schol- 
ars. 

1. The time. It should not be when the children 
are hungry and weary, as at noon, after sitting through 
the usual morning service. Neither should it be in 
the heat of the day after eating heartily, as in the 
afternoon in summer. The morning, when the mind 
and body both are fresh, is the best. But the best . 



28 TALKS TO SUNDAY-SCHOOL TEACHERS. 

cannot always be had, and Sunday-school workers must 
accept of the best they can get. 

2. The temperature. The room should be neither 
too warm or too cold. Grown people find it difficult 
to give proper attention to a speaker if the tempera- 
ture of the room is not right ; and it is much more dif- 
ficult to do so for children. 

3. Ventilation. Fresh air is essential to vigorous 
mental exercise, as well as to good health. In crowded 
rooms the atmosphere is soon vitiated, and one effect 
of it is drowsiness of mind and body. The restless- 
ness of some children is nervousness arising from 
their desperate struggle against sleepiness. They 
should not be scolded or blamed at such times, but if 
possible, the cause should be removed. 

4. The height and pitch of the seat should be regard- 
ed. Having no rest for the feet, and the leg hanging 
over the edge of the seat, impedes the circulation of 
blood, and causes pain. A tendency to slide out of 
the seat requires constant effort and watchfulness, 
and produces an uneasy state of the mind as well as of 
the body. In such cases, it is well nigh impossible for 
a teacher to hold the attention of a class or preserve 
good order. A remedy for this, if a separate room 
with suitable seating cannot be had, is a footstool 
reaching the length of the pew. 

5. The position of the seats with respect to the 
teacher, is also an essential question. The eye of the 



TALKS TO SUNDAY-SCHOOL TEACHERS. 29 

teacher should be able to behold the entire class at 
once. The eye is not only expressive and impressive, 
but commanding, and will usually preserve order when 
all else fails. 

6. Change of position is necessary to small children. 
Activity is a law of their nature, and the Sunday- 
school teacher must take it into consideration. This 
should be provided for in primary classes. Ten or fif- 
teen minutes is long enough to keep young children 
quiet. They may be taught movement exercises to 
meet this demand, and that will keep them under disci- 
pline while it provides for the necessary change. If 
there be no primary class-room, they may be allowed 
to rise and stand for a moment at the close of each 
point of the lesson. For intermediate classes, kneeling 
during prayer and standing during the singing, will 
provide for all necessary changes of position. 

As the Sunday-school is an important part of the 
church work, its necessities should be considered in 
church plans. Small additional expense at the time of 
building will add much to the conveniences and 
opportunities for successful work. 



CHAPTER VHI. 

MISSIONS AND THE SUNDAY-SCHOOL. 

1. The aim. It should be the aim of the Sunday- 
school to not only lead souls to Christ, but to train 
them for usefulness. In this the subject of missions, 
their necessity, our obligations toward them, what to 
do, who should go, and what results we are to expect, 
should be plainly and thoroughly taught from the 
word of God. This is necessary to take the matter 
out of the realm of spasmodic impulses, and get it in- 
to that of an intelligent faith and conscience. This 
will give steadiness and permanence to missionary ef- 
fort. 

2. Methods. — Sunday-school lessons. At least once 
a year, a week's study and one session of the school 
should be given to the subject. Preparation for it 
should be commenced in season to insure thorough- 
ness and completeness. The International Lesson 
Committee makes provision for this in the course of 
lessons. The subject may be given to a committee of 
one or more of the teachers, selected because of special 
qualifications for the work. This committee should 
thoroughly work up the subject — the lesson, the histo- 



TALKS TO SUNDAY-SCHOOL TEACHERS. 31 

iy of missions, particularly those in which it is thought 
l>est to interest the school, the geography, habits, cus- 
toms and religions of the people, the wants of the field, 
of the missionary, etc. This should be dono to assist 
the teachers by furnishing them with the facts, truths, 
etc., for use in the class. For general purposes, there 
should be carefully prepared estimates of populations, 
proportions with and without the gospel, of regions 
without missionaries, of contributions for missionary 
purposes ; and these can be had with but little trou- 
ble. A large map of the world, of India, China, or 
Africa, may be obtained for the occasion, or a skillful 
draftsman, such as are found in most of the high- 
schools of this country, can make them on common 
white cloth, or on a blackboard. Cloth would be 
better as it can be preserved. The map may be de- 
veloped step by step, as wanted, in the manner described 
in the chapter on Geography in the Sunday-school. 
A letter from some foreign missionary, written ex- 
pressly for the occasion, and some illustrative token, as 
an idol, an ornament, etc., would add much to the 
interest. 

3. Giving. Children should be taught to give for 
the sake of giving. Giving to receive good in the 
form of amusement, or reward, or honor, is selfish and 
degrading. Giving to do good is benevolent, ennobling, 
and elevating. Every one should be encouraged to 
give something, be it ever so small. If it is something thejr 



32 TALKS TO STTISTD AY-SCHOOL TEACHERS. 

have saved or earned, so much the better for their educa- 
tion. It is good sometimes for the children to know 
the good their giving does, therefore, to have som& 
special object in view, some particular missionary to 
assist, or some useful article to send, or the employ- 
ment of a native helper, etc., will greatly inspire giv- 
ing. A report of the reception of the contribution- 
will help to increase the interest and make it perma- 
nent. 



CHAPTER IX. 

THE TEACHERS' MEETING. 

1. Its object should be to afford the pastor and super- 
intendent an opportunity to direct the teaching of 
the school. The teachers need assistance from them, and 
from each other, to overcome difficulties in the lesson, 
difficulties in teaching it, and difficulties in class man- 
agement. The teachers' meeting gives opportunity 
also to consider business questions, the discus- 
sion of which might produce distraction and injury, if 
done in the presence of the school. 

2. Its spirit. The officers and teachers should enter 
this meeting with the desire to improve themselves, 
and for that purpose welcome everything that will aid 
them in this. They should be willing to be told their 
faults and be prompt to correct them. 

3. Its work. An hour and a half is all the time 
that can be spent profitably in the meeting. This 
should be divided into three equal parts : a half -hour 
for the lesson, a half -hour for normal work, and a 
half -hour for criticism on the management of the 
school and for business. 

(1) The lesson work. A half -hour is not sufficient 



34 TALKS TO SUNDAY-SCHOOL TEACHEES. 

time for the study of the lesson ; therefore that cannot 
be done in the teachers' meeting. The lesson should 
be carefully and thoroughly studied before coming 
and the results brought to the meeting for 
the benefit of all. Difficulties in harmonizing histor- 
ical accounts, in interpretation, etc., should here be 
made known, that assistance may be rendered. Such 
questions as the following may be asked with advan- 
tage : What important truths do you find in this les- 
son? What difficulties do you find? What illustra- 
tions have you for use in your class ? These should 
be contributed to a common fund for the use of all. 
This will help inexperienced and poorly qualified 
teachers ; it will also give opportunity to correct errors 
before they reach the class. 

(2) Normal work. This is to train the teachers. 
Systematic study can here be inspired and made effect- 
ive. The following subjects may be taken up with 
good results : Methods of study and of teaching, Bible 
history, geography, topography, zoology, botany and 
mineralogy. Special lines of Bible study, as peculiar- 
ities of expression, figures of speech, illustrations, 
parables, etc. Mental and moral philosophy and the- 
ology. 

The current lesson may be used to illustrate meth- 
ods of study or of teaching. 

The subject of class management, — how to secure 
attention and how to control unruly scholars ; teachers' 



TALKS TO SUNDAY-SCHOOL TEACHERS. 35 

difficulties and how to overcome them ; these can here 
be talked over with great profit. The teachers may 
here be trained to read in concert, that the exercises 
in the school may be more pleasant. This treattee 
may be used as a text book, requiring the study of one 
chapter each week, and a recitation in the teachers' 
meeting. 

(3) Criticism of the school management. The super- 
intendent should invite the fullest and freest 
•criticism of his work. This will be for his own 
good and the good of the school. It will draw the 
teachers into closer sympathy with himself and with 
his work. It will give him greater influence over 
them for good. They will listen to his corrections 
with better spirit, and be more likely to improve. 

The secretary and the librarian should also receive 
their share of criticism. An awkward, blundering, 
thoughtless librarian may destroy the efficiency of the 
wrhole school. 

The teachers should invite the superintendent to 
point out the faults he may see in their work. Many 
of these may escape their observation and may hinder 
their usefulness if they are not corrected. 

Here should also be planned the new attractions for 
the benefit of the school. Such things should never 
be brought before the school, until they have been 
adopted by the teachers, and prepared for execution. 
This will prevent the raising of hopes and expectations 



36 TALKS TO SUNDAY-SCHOOL TEACHERS. 

that cannot be met, or only to result in disappoint- 
ment. It is the element of surprise in such things 
usually that makes them pleasing. 

It is here, also, that the finances of the school should 
be talked over, and all plans be prepared for raising 
money. 

(4) Its leader. As a rule, the pastor or the superin- 
tendent of the school should be the leader. He may 
assign different departments of the work to different 
persons. The normal work may be given to some 
practical and experienced teacher in the public schools j 
as methods of teaching in the Sunday-school and in 
the public schools should be the same. 

The teachers' meeting should be opened and closed 
by prayer. 



PART II. 

THE TEACHER'S WORK. 



CHAPTER I. 

HOW TO STUDY A SUNDAY-SCHOOL LESSON. 

1. The law of the scholar. "We study by Analy- 
<sis." This term is from ana — again ; and lusis — a loos- 
ening, — to loosen again ; the separation of a compound 
into its various elements. It is the opposite of Syn- 
thesis. 

Every Sunday-school lesson is a compound of facts 
or statements, or both. 

The process of study is to separate these facts and 
statements from each other, that the mind may con- 
sider them, one by one, and after that consider them 
in relation to each other. 

2. Outline of Method. 

(1) The Lesson Analyzed. 

(2) The Lesson Compared, 

(3) The Lesson Explained. 



38 TALKS TO SUNDAY-SCHOOL TEACHERS. 

(4) The Lesson Organized. 

(5) The Lesson Applied. 

3. Analyzing the lesson. 

Read the connecting history between the last lessors 
and the present one, in order to have the connection in 
mind. Then read the current lesson and as much 
farther as is necessary to a complete view of the sub- 
ject. With pencil and paper, note (1) the persons, 
(2) the places, (3) the events, (4) the circumstances^ 
(5) the customs, social or religious, which are mentioned* 

4. Comparing the lesson. 

Find parallel passages, if there are any, and note (1) 
additional matter, (2) variations in statements and 
words, and (3) consider the causes of the variations. 

5. Explaining the lesson. 

A. TEXTUALLY. 

Look up (1) the meaning of unfamiliar words and 
phrases, using the dictionary to find the ordinary use 
of the word or phrase, and the concordance to find the 
Biblical use of the same. 

(2) Study the history of persons and classes of per- 
sons ; places ; events ; religious and social customs ; 
mentioned in the lesson. 

B. TOPICALLY. 

Study the topics suggested by the lesson, as, to illus- 
trate : demoniacal possession ; the object of calling the 
twelve apostles, etc., in lessons where these subjects 
are introduced. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 39 

6. Classifying and organizing the lesson. 

(1) Note under such heads as (a) persons, (5) places, 
(c) events, etc., all in the lesson that pertains to each. 

(2) Condense the whole into as brief a statement as 
possible, and write out the same. 

7. Applying the lesson. 

(1) From the results of the study of the lessson, 
state the doctrine or doctrines that it was designed to 
teach. 

(2) From the same sources, with your knowledge 
of society and of your class added, conclude and state 
the application or applications the lesson should have 
at the present time. 

(3) Copy the results of your work, or file your 
memoranda for future reference. 



CHAPTER IL 

THE LESSON PREPARATION. 

1. Select from the results of the study of the lesson 
such matter as it is judged best to use. If the study 
of the lesson has been thorough and exhaustive, much 
more has been gathered than can be used in the half- 
hour allotted to the teacher with the class. The 
amount of matter that can be used differs according to 
the grade, and the degree of intellectual and moral 
development of the class. The failure of many- 
teachers grows out of the lack of making a suitable 
selection of material for their work. This includes 
the truth to be taught and the illustrations to be used 

2. Decide upon the proper method of presenting this 
particular lesson. There are a great variety of Bible les- 
sons, and the proper methods of instruction are as vari- 
ous. The human mind demands this variety. As a rule, 
the method adopted in the lesson itself is the best. Some 
lessons are in the sermon form ; some are parables in 
words, and some are parables in action; some are in nar- 
rative f orai, and some are word pictures. 

3. The law of the teacher. " We teach by Synthe- 



TALKS TO SUNDAY-SCHOOL TEACHERS. 41 

sis." The term synthesis is from syn — together, and 
thesis — a placing ; meaning, the putting together of 
different elements to form a compound. It is the oppo- 
site of Analysis. The work of the teacher is construc- 
tive. By careful and thorough study of the lesson, he 
gathers the material for his work ; with that material 
he is to build a structure of truth in the minds of his 
class ; he has only thirty minutes in which to do it ; 
it is important that the time and the truth be used to 
the best advantage. 

4. What should be observed. 

(1) Every essential element in the lesson should have 
its appropriate place. To leave out one is to give a par- 
tial view of the truth, and partial views of the truth are 
incorrect, are erroneous. Each idea in the lesson is mod- 
ified by eveiy other idea in it, therefore the mind 
needs the others to arrive at the whole truth. 

(2) The points of the lesson should be clear and 
distinct. The points of the lesson, are not the facts of 
the lesson, but are what the facts of the lesson teach. 
There may be a number of facts which teach the same 
truth ; all such should be grouped around that truth. 
Clearness and distinctness are necessary to avoid mis- 
understanding and confusion. 

(3) The points of the lesson should be of sufficient 
importance to command respect. To dwell upon mi- 
nor truths to the neglect of the greater, is a vital mis- 
take ; it is a loss of valuable time and opportunity, 



42 TALKS TO SUNDAY-SCHOOL TEACHERS. 

and risks the mental respect of the class. It is that 
kind of teaching that impoverishes Bible classes. 

(4) The points should be few in number ', that the 
mind be not burdened. A few points thoroughly 
taught will be impressed more deeply, and be more 
easily remembered than a larger number. We should 
not undertake too much. We should seize upon the? 
main truths and give the half -hour to them. 

(5) As to method, we should regard variety. Same- 
ness wearies in Sunday-school work as elsewhere. 
What has already been said of the great variety of 
methods used in the Bible, is applicable here. 

(6) Due regard to the scholar's ability. "Plain it a 
little more," said a servant girl to the minister who* 
read her one of his sermons to see whether the com- 
mon people could understand it or not. Human na- 
ture does not relish being under-rated, and it will not 
do to over-rate it. The primary class is the most dif- 
ficult to teach for this reason. Some teachers in 
endeavoring to be simple, become silly. Great truths, 
may be brought within the reach of simple minds, if 
proper methods are used. 

5. Follow the natural methods of thought. Trace 
effects to their causes ; facts to principles ; principles 
to their application ; and feeble minds will readily 
follow. 

Remember, one truth, thoroughly worked into the 
mind, is better than more that are not. From two to 



TALKS TO SUNDAY-SCHOOL TEACHEES. 43 

four truths are about all that the human mind can 
well receive in a half -hour. Some of the truths of the 
lesson may have been especially treated within a short 
time before, and will not need especial treatment at 
present. To simply call attention to such is all that 
is necessary. There may be too many remaining for 
thorough treatment in one sitting of the class ; of 
these, the more important should be chosen, and the 
remainder laid aside for a future occasion when some 
other lesson will afford the opportunity to fully con*- 
sider them. 



CHAPTER in. 

THE LESSON PREPARATION — CONTINUED. 

1. For the Bible Class. After the foregoing studies 
the teacher should, the last of the week — Saturday 
evening — take a slip of paper, that, when folded, will 
lie inside of his Bible, and divide it by a line one-third 
from the left-hand edge ; over the left side, write the 
word Matter 9 and over the other side the word Method. 
Under the word Matter, he should arrange in their 
logical order, the points of the lesson he has chosen to 
teach. The logical order is such an arrangement, as 
that each succeeding point naturally follows that 
which precedes it, and leads towards the application 
which should come last. This will make the work on 
each point assist in the work on the one that follows. 
On the other side of the paper, under the word Method, 
and opposite each point under the word Matter, he 
should set down briefly the method to be used in pre- 
senting that point ; and with it the titles of the illus- 
trations he has decided to use. In this he should 
avoid sameness, as in the choice of methods. 

In the Bible class questioning, that which inspires 
thought, is mainly to be relied upon. 



TALKS TO SUNDAY-SCHOOL TEACHEES. 45 

2. For the Intermediate Class, the only difference 
from the above should be, as introductory, an oppor- 
tunity for one of the class to be asked to state the sub- 
stance of the lesson in his own language, and for the 
others to add what he may leave out. 

3. For the Primary Class. The following will 
illustrate the foregoing description of method for 
Bible, intermediate and primary classes, save that the 
subject is treated on the primary class plain. 

Lesson — David and Goliath. 

mattee. method. 

(1) The Narrative. 1. (a) Give a word picture of 
a shepherd boy among his sheep 
on a mountain side, and thinking 
of the God who made them and 
him. 

(b) Give a second word pic- 
ture, of the same boy killing a 
lion that has come to destroy his 
flock. 

(c) Give another of the story 
of the bear. 

(d) Give another of the boy 
before King Saul. 

In like manner work out all of 
the details of the narative. 



46 TALKS TO SUNDAY-SCHOOL TEACHERS. 

(2) David is a type 2. (a) Question out what 
of Jesus. makes the most trouble in the 

world. Narrow the answers 
down to one word — sin. 

(b) Question out who it is 
that can conquer sin. Have 
them recite clause by clause, until 
they have committed to memory 
Mathew 1.21. 
4. The advantages of a systematic preparation. 
The teacher {a) is ready for work when the time 
comes, and (b) can more thoroughly attend to the other 
details of the class work, (c) It will develop the habit 
of systematic and discriminative thought, and event- 
ually cause the teacher to be more rapid as 
well as more thorough in preparation, (d) It will 
make the teacher grow in intellectual power and in 
usefulness, (e) It will be a safeguard against dis- 
tracting influences that otherwise would throw him off 
from his course in his class work, (f) It will enable 
him to lead his class instead of following wherever 
the vagaries or mischief of his scholars would lead 
him. 



CHAPTER IV. 

THE ART OF GAINING ATTENTION. 

1. The nature of attention. The term is from the 
latin ad — to, and tendo — I stretch, or stretch out, as 
persons stretch towards that which interests them. 
It is that act of the mind in which it is directed towards 
some one thing to the exclusion of all others. It is 
contended by some and denied by others that attention 
is involuntary. But whatever attracts the mind 
secures its attention. When we choose to employ 
our minds on a certain object, it is because that object 
T^y some power of attraction has already secured our 
attention. The degree of attention which the mind 
gives to an object is in proportion to the attractive 
power of that object. Our susceptibility to impres- 
sions is like a mirror's reflections. The eye sees, the 
ear hears, without choice. We feel the impressions 
made upon them. If desire is awakened by the 
impression, the mind stretches out toward the object 
that produces the impression. Some things awaken 
desire more strongly than others; as, whatever pro- 
duces pain or pleasure. The mind and the body are 



48 TALKS TO SUNDAY-SCHOOL TEACHERS. 

so closely related that each affects the other. Cold 
and heat, hunger, ease and weariness, and the condi- 
tion of the atmosphere, are often obstacles to giving 
attention to the lesson. The good resolutions and de- 
sires of a child to please its teacher, may be utterly 
overcome by the appearance of a dog or a cat in the 
Sunday-school room. This is because these things, 
secure the attention of the mind. 

2. The necessity of securing attention. It is use- 
less for the teacher to try to teach the lesson until 
attention has been secured. The mind cannot clearly 
perceive, understand or retain what is given it when 
attention is toward something else. The eye may take 
in an entire landscape, but perfect knowledge of it re- 
quires a study of its details. These must be taken 
up one by one, for we cannot give attention to but one 
at a time. The ear may be full of sounds, but we can 
give attention to but one. Attention is a powerful aid. 
to memory. Of the multitude of things we see and hear,, 
we recollect those best which secure our attention. We? 
recollect some things better than others, because we pay 
them better attention. The more intense the attention, 
the more deep and permanent will be the impression, 
made. 

3. How to gain attention. Some things are adapted" 
to this. The strange, the striking, the unexpected,, 
the intensely desired, the pleasing, the hateful, are 
among these. To these the teacher must turn some- 



TALKS TO SUNDAY-SCHOOL TEACHERS. 49 

times, to gain attention, or fail in his work. A baby 
cannot be fed when it is not hungry for food, nor the 
mind when there is no desire for knowledge. The art 
of gaining attention, is the art of arousing desire for 
what you have to give. In order to a good under- 
standing or recollection, we should never give a scholar 
an idea until he desires it. A great interest was once 
awakened in a Sunday-school by the superintendent 
saying the Sunday previous, " There is a little word in 
next Sunday's lesson that led a man to do what no 
scholar in this school would dare to do." How eveiy 
one examined that lesson ! How parents were besiege d 
for assistance ! How the superintendent was hailed 
and questioned on the street in regard to it ! How in- 
tense was the interest the next Sunday! How you 
that read this paragraph desire to know what the word 
was ! It was " Come," and the deed was Peter's walk- 
ing on the water. The application which the superin- 
tendent was able to make was good. Jesus says 
" Come" now to every one. 

4. The abuse of this art. Anything of this kind 
used too often loses its novelty, and therefore its power 
to gain attention. The teacher may go out of the way 
too much to find such attractions. They should always 
be in keeping with the sentiment and spirit of the lesson. 
If they do not lead to the lesson, they are worse than 
useless. The teacher may spend too much time with 
such things. The exercise then degenerates into an 



50 TALKS TO SUNDAY-SCHOOL TEACHEKS. 

entertainment and should be regarded as a desecration 
of the day and the house of the Lord. Another abuse 
is using the unnatural and the overdrawn. This is 
mentally and morally unhealthf ul for the scholars. It 
sometimes leads to questioning the veracity of the 
teacher. 



CHAPTER V. 

THE ART OP QUESTIONING. 

It is a maxim with educators that "No one teaches 
-well who does not question well." 

1. The reason of this is, the mind is improved most 
by doing its own thinking. Ideas wrought out by our 
own efforts are remembered best. The best teacher is 
the one who aids his pupils in their search for truth. 
This can be done best by questioning. A question 
once lodged in the mind will give it no rest until it is 
answered. The teaching art is to take advantage of 
this, and thus enlist the mind of the pupil in the 
•search for truth. 

2. There are three classes of questions adapted to 
the work of teaching, viz. : 

(1) Examining Questions. 

(2) Developing Questions. 

(3) Reviewing Questions. 

Examining questions, are used to reveal the pupil's 
inowledge. These should be in such a form that the 
answer cannot be given unless there has been study of 
the lesson. A judicious use of such questions will 
^stimulate study. The desire to know will be awakened, 



52 TALKS TO SUNDAY-SCHOOL TEACHERS. I 

■which, in connection with the sense of shame for not 
knowing, will induce study at home. Care should be: 
taken to examine every scholar in the class that all 
may be benefited. The teacher need not go over all 
the details of the lesson with each scholar, nor with 
the class. A few carefully selected and prepared 
questions will reveal whether the pupils have the les- 
son well in mind or not. Care should be taken not to 
humiliate the scholars, by making their ignorance over- 
prominent. Scholars should be encouraged by approv- 
ing their good answers. 

Developing questions are used to carry the mind 
forward to the truths of the lesson. Sometimes thejr 
are used to prepare the mind for receiving the truth. 
This is very beneficial in primary classes especially. 
Such cannot study the lesson, and therefore a different 
course must be taken with them from that pursued in 
more advanced classes. The following exercise will 
illustrate the nature and method of developing ques- 
tions. 

Subject — The Necessity for, and How to Obtain a 
Change of Heart in order to bring forth the Fruit of 
the Christian Life. 

Teacher — How many of you have an orchard at 
home ? Do you know where the best apples grow? Do 
all trees bear good fruit ? Can a bad tree bear good fruit 
of itself? Can you make a bad tree bring forth good 
fruit by talking to it? By scolding it? Will coax- 



TALKS TO SUNDAY-SCHOOL TEACHERS. 53 

ing do it ? What must be done to make a bad tree 
bear good fruit? Would you like to know? How 
many would? 

You must graft it. (Explain the general idea of 
grafting.) 

How may a bad boy become a good boy? If the 
developing work has been properly done, some one of 
the class will answer, "Graft him." Now the teacher 
may give them the words, " Behold I stand at the door 
and knock. If any man hear my voice and open the 
door, I will come in to him." Rev. 3. 20. Follow with 
the explanation, that Jesus dwelling in the heart will 
help us to be good and to do good. 

Notice, the first series of questions commenced with 
ideas already in the mind. The mind is then made to 
desire an answer. The answer being given, the mind 
readily applies the principle developed to the subject, 
the necessity for, and how to obtain a change of heart. 

Revieicing Questions are used to test the memory 
of the pupil, and reveal how much of the lesson is re- 
tained. This class of questions are not only beneficial 
for that, but to make more permanent in the memory 
what has been received. The effort put forth to rec- 
ollect in response to such questions, deepens the impres- 
sion of the truth, and fastens it more firmly in the 
memory. This class of questions also tests the teacher's 
success. If she has been faulty in her work, the review 
questions will reveal it. In a series of lessons, it is 



54 TALKS TO SUKDAY-SCHOOL TEACHERS. 

well to review the preceding one, just before entering 
upon the new one, that the new may make a good con- 
nection with the old. With experienced educators, it 
is a maxim to "Never give an idea to a pupil without 
calling for it again." The reason for this is the same 
that leads the telegraph operator to have his message 
repeated to see if it has been received correctly. 

From the foregoing may be seen the benefit of 
weekly and quarterly reviews. 

3. The meaning of the questions should be clear. 
The pupil is not at fault for incorrect answers when 
questions are not understood. To make a question 
clear, use only familiar words and as few of them as 
possible, and yet express what is meant. A minister 
in addressing a company of children on the work of 
the Holy Spirit in regeneration, violated the above rule 
m asking if the Spirit operates casually or instru- 
mentally. 

4. The question should not suggest the answer. It 
is belittling to the mind of the pupil to do so. The 
mind should be given the opportunity to exert itself. 
Children enjoy exercises that do that. Let the ques- 
tions test the understanding of the pupil. First, call 
for the facts of the lesson, and second, the application 
of those facts ; the truths and then the application of 
those truths. 

5. Another wrong method and yet somewhat similar 



TALKS TO SUNDAY-SCHOOL TEACBEBS. 55 

is to put the questions in such form that the answers 
can be read from the open Bible, as ; 

T. Who came in those days ? 

P. John the Baptist. 

T. What was his raiment? 

P. Camels' hair, and a leathern girdle about his loins. 

T. What was his meat ? 

P. Locusts and wild honey. 

6. Another icrong method is to read off the questions 
from the lesson leaf. Teachers should use their own 
questions, and children will be more likely to give 
their own answers. That is mentally and morally 
honest, and the exercise will ennoble both the teacher 
and the children. 



CHAPTER VI. 

fcEAT TEACHER'S M 

The Savior was a model teacher, and the Gospels 
abound with beautiful illustrations of his method. 
From them we deduce the following principles. 

I. Proceed from the Known to the Unknown. 

1. From the earthly to the heavenly. The lily, the 
sparrow, the sheep, the fig tree, the family relations, 
social and national customs, etc., all were used to teach 
spiritual truth. These objects and illustrations were 
familiar to the people, and made it easy to lead the 
mind to the consideration of spiritual things. The 
Savior made all things contribute to this end, and we 
should follow his example. A pleasing and instructive 
study may be made of all things about us, events, etc., 
by asking, as we meet with them, What use can I make 
of this in my work as a teacher? What will it illus- 
trate? 

2. From ourselves to others. Human nature is the 
same in all ages and conditions. He who is well ac- 
quainted with himself, is well acquainted with his 
neighbors. The Golden Rule is based upon this prin- 
ciple, and he who obeys it, will in the main do right. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 57 

It is applicable in many ways and to many things. It 
is a law to the teacher, as to methods and manner, in 
teaching and in the government of the class. Chil- 
dren can appreciate the wants, the likes and dislikes of 
other children. Men are but grown-up children, and 
have many things in common with them as with each 
other. How would you have felt ? or, How would you 
have liked this ? or that ? are practical questions that 
will help the mind to appreciate many of the facts and 
incidents of the Scriptures. 

3. From the revealed to the unrepealed. In the 
conversation with the Sadducees in regard to the res- 
urrection, the Savior refers them to the Old Testament 
passage, where God declares himself to be the God of 
Abraham and Isaac and Jacob ; and interprets it to 
mean, that God is "not the God of the dead, but of 
the living ;" that is, he is not the God of that which 
does not exist ; and therefore the resurrection will be a 
fact. All truth has not been revealed ; much of it 
must be inferred from what has been revealed. Some 
of the text books for Bible students give a special de- 
partment to the inferential study of the Scriptures. 
Many of the duties of life are to be classed among the 
unrevealed, and we discover them by reasoning from 
what is revealed. 

n. Proceed from the concrete to the abstract The 
term concrete means grown together, as the roots, the 
trunk, the branches, and the leaves of a tree ; these 



58 TALKS TO SUNDAY-SCHOOL TEACHERS, 

combined make the tree. The term abstract means to 
take apart, to separate / as to separate in thought or in 
fact the roots, and trunk, and branches, etc., of a tree, 
or to consider them one by one, or to consider an idea 
separately from its application. When we declare that 
God is almighty, we declare an abstract truth ; when 
we declare that he made all things, we declare the 
same truth in the concrete form. It is by considering 
concrete truths that we are able to arrive at abstract 
truths. 

1. From the whole to the parts. Every Sunday- 
school lesson has its facts, persons, places, etc., which 
are so many different elements entering into and mod- 
ifying the subject of discourse. These are to be con- 
sidered, first, separately, and second, as related to each 
other, and from the whole, the truth is to be inferred. 
The parables of Jesus are beautiful illustrations of 
this method of teaching. 

2. From the fact to the principle. Underneath 
every fact there is a principle. The parable of the 
wheat and tares illustrates the preceding paragraph. 
The Savior gave his disciples, first, the parable without 
comment, second, an explanation of its different parts. 
He then explained the principle underlying the para- 
ble, in the reason why the tares are allowed to grow 
with the wheat, viz. ; in pulling up the tares there is 
danger of pulling up the wheat also ; to destroy sin- 
ners from the face of the earth would be to destroy 



TALKS TO SUNDAY-SCHOOL TEACHERS* $9 

many of the saints, because of their close relation with 
each other. As there is a principle underlying every 
fact, good teaching requires that that principle shall, 
be made to appear. The mind demands it. 

3. From the principle to the application. In the 
foregoing illustration, careful consideration is nec- 
essary to arrive at the application the Savior designed. 
The parable alluded to above is given in connection 
with another, the parable of the sower. This is the first 
of a series of parables in one discourse. The point of « 
this one is, Ave are to keep on teaching the word of 
God, if some of our work does come to nothing ; some 
of the good seed will fall on good ground. The parable 
of the wheat and tares is the second in the series. The 
question is w^hat to do if tares appear among the wheat 
on the good ground, and the answer is, we are to keep on 
about our work, and at the proper time when it can be 
done in safety to the good, the bad shall be removed. Inci- 
dentally another principle is brought out, viz. ; why 
the Savior taught in parables ; and that is, that his 
enemies might not understand him ; this discourse 
was for his disciples, and for them only. The applica- 
tion is, some things of a religious nature are not to be 
taught to the enemies of Christianity. 

4. Divine truth is given to us in the concrete form. 
That is, it comes to us in narratives, history, biogra- 
phy, poetry, etc. Very little of abstract truth is given, 
us in the Bible. That is found in that form in the^ 



60 TALKS TO SUNDAY-SCHOOL TEACHERS. 

catechism and theological text books. Philosophers 
distinguish between truth and applied truth. Applied 
truth, is truth in operation — at work. The Bible re- 
veals us truth in operation — at work. God is re- 
vealed in the narratives of what he did, and how and 
why he did it. He is revealed to us in the story of cre- 
ation and of redemption. He is revealed to us in his 
dealings with man, as an individual, and in society. 
Human nature is revealed to us in the Bible narratives, 
biographies and the history of nations. God's ideal 
man is revealed to us in the Bible characters ; the full 
ideal coming out in the life and character of Jesus. 
In all these instances, truth is presented in the concrete. 
The story form is adapted to the human mind. At 
once it interests, explains, and obtains a foothold in 
the memory. For this reason, the Bible method is the 
l>est. 



CHAPTER VH. 

OBJECT TEACHING. 

This is a subject with which every Sunday-school 
teacher should be familiar. The Bible abounds with 
illustrations of it. The forms and ceremonies of the 
Mosaic dispensation, the visions of the prophets and of 
the revelator, and much of the teachings of Jesus, in- 
cluding his miracles, are object lessons. The princi- 
ples of this method are : 1, We see, 2, We investigate, 
3, We apply. Education begins and continues with 
this method. We are indebted to it for most of our 
knowledge. By seeing an apple fall, the law of grav- 
itation was discovered, and man's theory of the uni- 
verse was revolutionized. It is nature's method of 
teaching. It is in harmony with intellectual develop- 
ment. The child first sees, hears, and then observes, 
learns to discriminate, etc. We have seen that God 
uses this method. How important it is, therefore, 
that we should use the same. 

1. Selection of objects. The teacher should always 
select those objects that are adapted to the lesson. No 
degree of interest manifested by the scholars in other 
things, will compensate for the lack of this. The more 



62 TALKS TO SUNDAY-SCHOOL TEACHERS. 

simple the object the better it will be for beginners 
both children and teachers. Mental pictures as well 
as object pictures are often of great value. Impressions 
that form an image in the mind will be longest re- 
membered. Children soon learn to form them, and 
the exercise is both pleasant and instructive. 

2. How to use an object before the class. The ob- 
ject, if strange, should be submitted to the class for ex- 
amination. Then attention should be called to the 
following points : (1) Parts, (2) Qualities, (3) Uses, 
(4) Lessons. 

An apple will illustrate the foregoing. 

The parts of an apple are, (1) its stem, (2) its skin, 
^3) its meat, (4) the seeds. 

The qualities of these parts of an apple are, (1) Of 
the stem when the apple is growing, toughness and 
porousness ; when the apple is ripe, they are dryness 
and brittleness. 

(2) Of the skin, the qualities are closeness, tough- 
ness and smoothness. 

(3) Of the meat, the qualities are juiciness and fla- 
vor. 

(4) Of the seeds, the qualities are smallness, smooth- 
ness and bitterness. 

The uses of these parts and their qualities are : (1) 
The stem is tough that the apple when growing may 
not be easily separated from the tree, and porous that 
the sap of the tree may be readily conveyed to the 



TALKS TO SUNDAY-SCHOOL TEACHERS. 63 

apple to mature it. When ripe, the stem becomes dry 
and brittle, that the apple may be easily plucked from 
the tree. (2) The skin is close, tough, and smooth, to 
protect the apple from destruction. (3) The meat is 
juicy and flavored, that it may be enjoyable as food. 
(4) The seeds are bitter to the taste, that they may not 
be eaten, and smooth, that they may readily escape in- 
jury, and both, that they may perpetuate their kind. 

The lessons. The wisdom of God is taught in the 
adaptation of these parts and their qualities to their 
design. The goodness of God is taught in his having 
made the eating of an apple pleasure. 



CHAPTER VIE 

SACRED GEOGRAPHY IN THE SUNDAY-SCHOOL. 

1. Importance of the study. A knowledge of the 
places mentioned in the Bible, their locality and their 
distances, with that of the topography of the coun- 
tries in which they are, is important from the fact 
that they are so closely interwoven with the Bible nar- 
ratives. They also constitute one of the strongest 
corroborative proofs of the genuineness of the Bible. 
A fictitious narrative covering so much of time, written; 
at so many different periods, and by so many authors 
of different training and degrees of development, and 
which so fully corresponds to the actual geography 
and topography of these countries, as the Holy Bible 
does, would be a miracle of itself. These places, local- 
ities, distances, and this topography, is a part of tha 
Holy Bible, and he is not an expert Bible scholar who* 
is unacquainted with them. 

2. Objections to the study. One of them is, the time 
is so shorty and so much to be done of other work, that 
there is no opportunity for it. Another objection is y 
the danger of overcrowding the minds of the scholars, 
until the moral and spiritual impressions of the lesson. 



TALKS TO SUNDAY-SCHOOL TEACHEES. 65 

become vague and powerless. These objections are 
worthy of consideration. No doubt in many instances 
the teaching of Sacred Geography may have been 
overdone, by giving it too great prominence at the sac- 
rifice of more important things. But that should be 
no reason for neglecting it all together, and surely not 
if we can find time and place for it. 

3. How it may be done. A lady, to whom I am in- 
debted for many valuable suggestions in regard to 
Sunday-school work, has developed a method that 
meets the want, and has no objectional features. She 
was a teacher of a large primary class in a city mission 
school. Her method is adapted to all classes and to 
the superintendent's review. The lessons for the year 
commenced with the birth of Jesus, and followed his 
life through until his ascension. 

Her method. 

(1) She used a large black-board; one-third of 
which was devoted to her map. 

(2) She developed in the minds of her pupils the 
idea of a water line, by questioning them in regard to 
the water edge of the river near by. 

(3) She then divided her black-board by a line rep- 
resenting the coast-line of Palestine, and explained it to 
them. 

(4) She then made a dot to mark the place on the 
map of Jesus' birth, and told them that was Bethlehem. 



66 TALKS TO SUNDAY-SCHOOL TEACHERS. 

In her reviews she called for the name of that dot, 
until satisfied that they remembered it, 

(5) The next Sunday, the lesson was about the visit 
of the wise men to Jerusalem ; and a dot was added 
to the map to mark the place. 

(6) In this manner the map was developed, one 
place at a time, until at the end of a year she had 
almost a complete map of Palestine. It needed re- 
touching occasionally to keep it distinct, but by hav- 
ing a large portion of the board for ordinary purposes, 
she was able to preserve her work. In a general re- 
view at the end of the year, it was found that the 
class could name all the points on the map, and give 
the events which occurred at each, as far as the lessons 
applied to them. 

Notice. 

(1) This map was developed one point at a time. 
This made the work of memory light. 

(2) The geography of the lesson was taught incident- 
ally, the attention in the main being given to the more 
important features of the lesson, and the mind was 
not burdened with the extra study of geography. 

(3) The points on the map, and the geographical 
names, became aids to help the memoiy hold the facts 
of the lesson. 

(4) Topography. This may be taught by maps, 
which give the relative heights and depressions of the 



TALKS TO SUNDAY-SCHOOL TEACHERS. 67 

country. These can now be had at a very reasonable 
price. Any bookseller will gladly order them from 
the publishers. 



CHAPTER IX. 

HEART POWER. 

The forces of human nature are in the heart. Hear- 
ty persons always move with power. Success usually 
attends them. What may be said of the relation of 
heart power to any work, may be said of its relation to 
the Sunday-school work. 

1. Heart power will give diligence in study and 
preparation for teaching. It will find opportunities for 
study. It will give eagerness to know. It will direct 
in choosing the truths most valuable to the pupils of 
the class. It will aid in selecting illustrations and ap- 
plications best suited to the class. And all this because 
it feels for the class. 

2. Heart power will aid in teaching. It will af- 
fect the eye, the voice and the manner of the teacher ; 
and even the form of the questions used. It will give 
warmth and earnestness that will be manifest to the 
class. It will put sunshine in the countenance. The 
eye will speak in joy or sadness as the occasion may 
require. The voice will be toned to the lesson and the 
hour. And this will be natural. Mothers can make 



TALKS TO SUNDAY-SCHOOL TEACHERS. 69 

their children understand when others fail, because 
they speak from the heart. The feelings have a lan- 
guage of their own. They also have the power to in- 
spire forms of expression adapted to the thought, and 
the persons spoken to. How easily can a mother adapt 
her words to infancy, to youth, or to manhood ! The 
feelings guide instinctively. They have the power of 
infusing into words a depth of meaning unusual. They 
clothe the simplest forms of speech with power. 

3. How heart power may be acquired. The teacher 
must be consecrated to the work. The purifying 
Holy Spirit must go through all the motives and as- 
pirations of the soul. Meditation upon the importance 
of the work, and the responsibility of the teacher 
will help. Prayer to God for aid to see the value of 
souls, and the value of the truth, will greatly assist in 
this. Careful study of the spiritual wants of each 
member of the class until the heart is melted and 
moved will aid. 

William Lawrence, of Chicago, was once asked, 
" What is the secret of your success as a Bible-class 
teacher?" He answered, "I do not know ; but I feel 
I must teach." God loves to work with those who 
love to do his work 



CHAPTER X. 

THE PRIMARY CLASS. 

This is usually the most difficult class to teach. The 
teacher for this class needs special adaptation for the 
work. Mere entertainment of the pupils, by story- 
telling or picture-showing, will not answer the demand. 
The class must be taught, and taught the lesson for 
the day. The Primary class should have the best 
teacher in the school — not the one of the prof oundest 
learning, but the one who has the best faculty of im- 
parting instruction. 

Difficulties. 

1. Hestlessness. Healthy children are active. It is 
contrary to the law of nature for them to be still a 
great length of time. It is cruel to demand it. The 
teacher must accommodate herself to this law of ac- 
tivity. The exercises should be sufficiently varied to 
give change of posture as often as possible. To kneel 
in prayer, and to stand when singing, will provide for 
this in part. But fifteen minutes is as long as small 
children should be required to sit. The lesson exercise 
should be so planned as to allow the class to rise and 
stand a few minutes midway. Where the class has a 



TALKS TO SUNDAY-SCHOOL TEACHERS. 71 

room by itself, a verse may be sung at such times with 

good effect. 

2. Weariness. Children will become weary, do the 

best we may. But the teacher should avoid all that 
tends to weary, or that permits the consciousness of 
weariness. Monotony of speech or manner wearies. 
The teacher should be animated. She should there- 
fore stand while teaching. Variety in method should 
be chosen ; an object, a picture, and a story make a 
good combination for this. 

3. Undisciplined minds are to be classed among 
the difficulties of Primary class teaching. Pupils who 
attend the public schools will be ready thinkers, while 
those who do not will be a hindrance in the exercise. 
The proper exercise of the thinking powers should be 
regarded as of great importance by the teacher, and 
be provided for in her lesson plan. All this will re- 
quire patience and skill. 

The Primary Teacher's Method. 

(1) Prepare the mind to receive truth before you im- 
part it, by awakening a desire to know what you have 
to impart. The more intense that desire the better it 
is, if what you have to impart is equally important. 
If the truth in new, or not familiar, develop the idea 
of it first, for we can build ideas only upon those al- 
ready in the mind. The teacher should call up from 
within the mind such ideas as will furnish a founda- 
tion for that she wishes to teach. 



72 TALKS TO SUNDAY-SCHOOL TEACHERS. 

(2) Repetition. When an idea has been thus de- 
veloped, or a new truth imparted, the pupil should be 
required to repeat it until it is fastened in the memory. 
Before the exercise closes, each point should be called 
for again in its natural order. 

(3) A few thoughts at a time. The child mind does 
not fail in its mastery of an idea because of its magni- 
tude so 'much as it does from the number of truths 
presented. It can receive but a few at one time. One 
or two well worked into the mind should be the teach- 
er's aim. That is better than more lying upon the sur- 
face. The Primary teacher has not time for teaching 
many truths, and should therefore be more thorough 
in what is taught. 



PART III. 

STUDIES IN HUMAN NATURE. 



CHAPTER I. 

INTRODUCTION. 

1. Definition. By Human Nature we mean the pe- 
culiar nature of man by which he is distinguished from 
all other beings and existences. He has a material 
nature which partakes of the earth, the air, and the 
water, with the various elements of which they are 
composed, and which identifies him with the world on 
which he lives, and from which he derives the food he 
eats ; yet there is in him somewhat that distinguishes 
him from all material things. He has an animal na- 
ture which has the instincts, the propensities, the ap- 
petites and impulses of animals, and yet, there is in him 
somewhat that distinguishes him from animals. He 
has a spiritual nature, that pai takes of the angelic and 
the divine, that allies him to angels and God, and yet 
there is in him somewhat that distinguishes him from 



74 TALKS TO SUNDAY-SCHOOL TEACHERS. 

the angelic and the divine. That somewhat that dis- 
tinguishes him from material things and animals, from 
the angelic and the divine, is Human Nature. 

From the foregoing it will be seen that the study 
of Human Nature necessarily includes that of Physi- 
ology ', and Psychology. The first is defined as the 
science which treats Df the vital functions performed 
by the organs of plants and animals. The second is 
defined as the science which treats of the operations of 
the mind. In this treatise we can only consider an 
outline of the subject, Avith practical applications as 
we pass along. 

2. The Importance of this Study. Self-knowledge, 
in all ages, by both heathen and Christian philosophers 
has been considered essential to the highest interests 
of humanity. By the knowledge of ourselves we coma 
to know others, and are better able to judge of what 
is for their good. It is especially important for relig- 
ious teachers. It will assist them to choose such truths 
and such methods of presenting truth as will produce 
the best results. It is also of great practical use in 
the management and government of children. It will 
enable the teacher to understand, and provide for, the 
peculiar traits of the individuals he has to do with. 
All success, in every line of work, largely depends up- 
on working in harmony with the laws of nature. "To 
everything there is a season, and a time to every pur- 
pose under the heaven." 



TALKS TO SUNDAY-SCHOOL TEACHEES. 75 

The importance of the knowledge of Human Nature 
to the Sunday-school teacher is greatly enhanced by 
the consideration of the ultimate aim of his work. It 
is not simply to entertain or instruct ; it is to save the 
soul, and prepare for future usefulness. It is not only 
for time, but also for eternity. Its importance is al- 
so augmented by considerations of the responsibility 
of the Sunday-school teacher. The great value of the 
soul, the great price which has been j)aid for its re- 
demption, and the thought that the w^ork of saving it* 
has been committed to his hands, should lead him to 
study it, that he may best know how to meet that re- 
sponsibility. It is not enough to be a Christian him- 
self ; it is not enough to be thoroughly acquainted 
with the lesson ; he needs to know the pathology of 
pride, vanity, covetousness, ambition and passion ; to 
know the peculiar besetments of each scholar, that^ 
like a wise physician, he may properly apply the 
remedy which is adapted to accomplish the desired re- 
sults. 



CHAPTER H. 

HUMAN NATURE AS IT APPEARS. 

1. The Unity of Human Nature, We have al- 
Teady observed the complex nature of man ; that he 
is related to the material, the animal, and the spiritual 
realms in nature. But notwithstanding this complex- 
ity of nature, man is a unit ; and as such he must be 
studied. Otherwise it is impossible to arrive at cor- 
rect views of his nature. 

2. TJie blendiny of these elements is what constitutes 
human nature. It is this that distinguishes him from 
all other existences. It constitutes him the wonder of 
wonders in creation. In this is found the charm of 
human character and its study. This is what makes the 
knowledge of man a distinct science. These elements 
are so related and interwoven that they mutually sym- 
pathize with, and are dependent upon each other. If 
the waste of the material element in the brain and 
nerves caused by mental exercise, or in the muscles by 
physical exercise, is not met by material supplies, in 
the form of food, the animal faints and flags, and the 
ispiritual activities weaken. If the animal element is 



TALKS TO SUNDAY-SCHOOL TEACHERS. 77 

weary, or in pain, both the physical and spiritual ele- 
ments suffer loss. Over-exertion, or distraction, or 
trouble, of the spiritual element will produce suffering- 
in the nervous system of the animal element, and 
waste of the physical element. Joy and sorrow, faith 
and doubt, increase and diminish the animal activities 
— the circulation of the blood, the digestion of food, 
and the action of the organs of secretion. Persons 
have dropped dead from sudden and excessive joy, and 
also from sudden and excessive sorrow. These facts 
indicate the near relation, and the mutual dependence- 
of these elements in human nature. They also indi- 
cate that the best exercise of the spiritual element in 
man depends much upon the health and comfort of 
the animal and physical elements in him. 

3. The Temperaments. It is noticeable that there 
is a characteristic difference between persons possess- 
ing the same organs, who manifestly possess different^ 
qualities. These characteristic differences are called 
temperaments. These are both physical and mental.. 
They have been classified into the JVervous, the San- 
guine, the Bilious, and the Lymphatic. These have 
their manifestations in the physical appearance and in 
the manner of the person. 

(1) In the nervous temperament the nervous organi- 
zation predominates; the head is large and finely 
formed, the skin fail*, the hair fine and generally dark. 
Any one of these signs may be wanting and yet the. 



; T8 TALKS TO SUNDAY-SCHOOL TEACHERS. 

person possess a highly organized and delicate nerv- 
ous system. It is sensitive to impressions, both phys- 
ical and mental ; of subtle and readily responsive sym- 
pathy ; quick and alert in action of both mind and 
body. It is capable of great endurance in labor or 
suffering, but liable to break down suddenly if not ad- 
equately sustained by other organs. It is liable to 
great fluctuations of feeling — both exaltation and de- 
pression, dependent on the condition of the nervous 
system, and sometimes upon external circumstances, 
as the weather, food, or drink, or even social sympa- 
thy, or the lack of it. 

(2) In the sanguine temperament the blood currents 
are rich and strong ; the whole nature is therefore well 
fed, and the nervous system is usually at its best. 
Such a person has usually a rich color, reddish hair, a 
light eye, and a bounding motion. There is vigor in 
action, and hopefulness in feeling. To act is a pleas- 
ure, idleness is a vice, and weariness is a weakness. 
He delights to cope with difficulties, and scarcely 
knows the meaning of despair. 

(3) The bilious temperament is the reverse of the 
sanguine. It is indicated by a sallow complexion, dark 
hair, sluggish action and depressed spirits. Physiolo- 
gists are inclined to regard it as the result of disease 
caused by the failure of the liver to properly perform 
its work. In such the power of activity of every kind 
is impaired, exertion is difficult, thought is slow, the 



TALKS TO SUNDAY-SCHOOL TEACHERS. 79 

mind is dull, small difficulties . appear serious, and the 
whole mood is melancholy. 

(4) The lymphatic temperament is indicated by su- 
perabundant flesh, sluggish in motion and mind, good 
natured, habitual content, not given to work, and al- 
ways ready to stop. The physical cause, much like 
that of the bilious, is that the lymphatic organs fail to 
carry off the dead and effete matter of the system. 

While these temperaments are thus distinguished, 
they are often combined, and the variations produced 
by these combinations are endless. Ko two persons 
are exactly alike. Frequent combinations are the 
nervous-sanguine, the nervous-bilious, the lymphatic- 
sanguine, and the lymphatic-bilious. The sanguine 
and the bilious are rarely found together, because the 
active nature of the first counteracts the other. 

4. The consideration of the effect of these tempera- 
ments upon morals and habits is necessary in judging 
of character. They will often account for that which 
is peculiar, disagreeable, and antagonistic in persons. 
An unsupplied want of food, rest, change of position, 
warmth, fresh air, etc., may rouse and aggravate these 
personal characteristics, and account for the restless- 
ness, lack of attention, and irritability of the class. 
Children should not be blamed for these manifesta- 
tions when the cause, at least, is removable by others. 



CHAPTER ITL 

studies in human natuke continued;. 

The Spiritual Element in Man. 

1. We have already observed that there is in human 
nature a somewhat that distinguishes it from material 
things and animals. Mere matter does not manifest 
thought or feeling, hut man does. Animals, while 
they manifest feeling in some directions, give no> 
manifestation of moral feelings. True, there are in- 
some animals manifestations of a low degree of mind,, 
but the highest manifestations ever observed are so 
far below the lowest observed in man, that writers on 
the subject never classify them together. But the 
great distinction is in man's possessing a moral nature j 
a nature capable of considering questions of right and 
wrong. 

2. Consciousness. The mind has the peculiar pow- 
er of knowing itself. It is not only capable of think- 
ing and feeling but of knowing that it thinks and 
feels. This power is called consciousness. It is the 
basis of knowledge. It cognizes the various mental 
states of perceptions, judgments and feelings. By it 



TALKS TO SUNDAY-SCHOOL TEACHERS. 81 

we know the difference between our mental states and 
are enabled to classify them. 

3. Sensation. The mind has not only the power to 
know its own states, but it has the power to know 
things outside of itself. This power is termed Sensa- 
tion. Sensation is a property of mind. It acts through 
organs called senses, as : the sense of touch, of hear- 
ing, seeing, smelling, tasting. It is not the hand that 
feels, nor the ear that hears, etc. ; it is the mind that 
performs these opeations ; when the mind is gone, as 
in death, there is no sensation in the hand, nor ear, nor 
eye, etc. To sensation the mind is indebted for all its 
knowledge. The law of mind is, I feel, therefore I 
know. 

4. Sow the mind is capable of knowledge cannot 
be explained. "We know that it is. But we are lim- 
ited to the mere statement of the fact. These are 
the boundaries of the intellect, beyond which it is 
probable that men will not pass in this life. 



CHAPTER IV. 

STUDIES IN HUMAN NATUEE. CONTINUED. 

. 1. Some definitions. Literally, philosophy means 
the love of wisdom. But in modern acceptation, it is 
a general term denoting an explanation of the reason 
of things, or an explanation of the causes of all phe- 
nomena, both of mind and matter. * * * * That 
branch of philosophy which treats of God, etc., is 
called theology; that which treats of nature is called 
physics, including nattered philosophy and natural 
history/ that which treats of man is called logic and 
ethics, or moral philosophy ; that which treats of the 
mind is called intellectucd or mental philosophy \ An- 
other definition of philosophy is, the hypothesis or 
system on which natural effects are explained. — Web- 
ster. 

2. Importance of the subject. One who would use 
an intricate maehine needs to understand what it is 
designed for, and how to use it. The mind is such a 
machine. It cannot be expected to work accurately 
except for the purpose, and in the manner its Maker 
has designed. The work of the Sunday-school teacher 



TALKS TO SUNDAY-SCHOOL TEACHERS. 83 

lias so much to do with mind that it is essential he 
should have some understanding of its nature and its 
modes of operation. 
3. General Principles. 

(1) The action of all the faculties except the Will 
is mechanical. There is no choice or freedom in them. 
Freedom exists only in the Will. 

(2) When ideas are presented to the mind it takes 
them up and goes through the process of thinking. 
Like a mill, it grinds out what is put into it. It can 
l>e expected to give only what it has received. Its 
capacity to receive knowledge is immeasurable ; it 
grows by the act of receiving. 

(3) Some minds receive slower than others ; some 
think, or operate, slower than others. Such cannot 
Ibe hurried beyond their speed without loss. 

(4) Some minds demand greater care as to state- 
ments of truth than others. Some demand greater 
<care as to explanations and illustrations than others. 
Some demand more repetition of the same thought in 
the same words. Some cannot receive truth in the 
abstract ; they need that it be given in the concrete, 
that is, in illustrative experiences — as applied truth. 
This is the mode in which God has revealed his truth 
to men. 

(5) The order in which the mind operates is, first, 
to perceive ; second, to judge ; third, to feel ; fourth, 
to choose. The faculties thus brought into exercise 



84 TALKS TO SUNDAY-SCHOOL TEACHERS. 

are Perception, Judgment, the Sensibilities, and the 
Will. 

(6) Success or failure in teaching depends upon 
whether we do, or do not, follow this order. 

(7) The laws of mind are the same in all intelligent 
beings. If they were not, there would be no commu- 
nication of ideas. Because of this, to know one mind 
is to know all minds. 

(8) The Golden Rule is applicable to our thinking 
as well as our acting. If I cannot come to correct 
conclusions without knowledge, I should not demand 
it of others. If it displeases me to be condemned in 
matters which I do not understand, I should not con- 
demn others in like circumstances. If partial knowl- 
edge will lead me to wrong conclusions, it will do the 
same with others. If some methods of teaching are 
displeasing to me, to others they are quite likely to be 
the same ; therefore I should not use them. 

" Whatsoever ye would that men should do to you, 
do ye even so to them ; for this is the law and the 
prophets." 



CHAPTER V. 

jmental philosophy. continued. 

Perception and Judgment, 
Perception. 

1. Definition. Perception is that faculty, or pecul- 
iar part of man's constitution by which he has knowl- 
edge through the medium or instrumentality of the 
bodily organs. — Heid in Webster. 

The most of our knowledge comes through the senses. 
The senses with which the Sunday-school teacher has 
most to do are hearing and seeing. Sounds appeal 
to hearing ; objects to seeing. It is the office of per- 
ception to detect the meaning of what is heard and 
seen. 

2. Its place in the order of thought. From the na- 
ture of its office Perception is the first exercise of the 
mind. It is the door of the mind ; hence all com- 
munications with the mind must be through Percep- 
tion. It is the eye of the mind ; hence, if it does not 
see — perceive — the meaning of words or things it can- 
not understand them. The first aim of a teacher, 
.therefore, should be to be understood. 

3. What Perception demands. 



86 TALKS TO SUNDAY-SCHOOL TEACHERS. 

(1) It demands one idea at a time. In proportions 
as attention is called to more than one thing at a time- 
is the labor of Perception increased, and its best action 
hindered. 

(2) It demands that ideas he expressed in as few 
words as possible. The more easily the mind can- 
grasp an idea the more readily it can assimilate it. 
Long sentences are especially confusing to children. 
A great writer has defined rhetoric to be the art of so 
expressing an idea that it may be received with the 
least effort. The fewer words there be in a sentence 
the less effort of the mind will it take to grasp its, 
meaning. 

(3) Perception also demands the use of familiar 
words. Unfamiliar words, when necessarily used r 
must be explained ; unexplained, they are but little 
better than the words of an unknown tongue. 

(4) Perception also demands familiar illustrations. 
An illustration that needs illustrating does not illus- 
trate ; and an explanation that needs explaining does 
not explain. The teacher, after having presented an 
idea should not leave it until it is understood by the 
scholar. 

Judgment. 

I. Definition. Judgment is that faculty of the 

mind by which man is enabled to compare ideas, and 

ascertain the relation of terms and propositions, as : a 

man of clear judgment, or sound judgment. The 



TALKS TO SUNDAY-SCHOOL TEACHERS. 87 

Judgment may be biased by prejudice. Judgment 
supplies the want of certain knowledge. — Webster. 

By Perception the mind received ideas, facts, etc. ; 
by the Judgment it considers their correctness, truth* 
fulness, righteousness, etc. 

2. Its place in the order of thought. As there can 
be no comparing of that which is not already in the 
mind, the exercise of Judgment must necessarily fol- 
low the exercise of the faculty which receives. There- 
fore Judgment is second to Perception in the order of 
thought. For this reason it should never be called in- 
to exercise upon matters not clearly perceived. Again, 
as there can be no responsibility where there has been 
no exercise of Judgment, this exercise must take place 
before that of conscience — or the moral sense. 

3. What Judgment demands. As it is the faculty 
that compares, it must have (1) something to compare 
with. (2) That which Judgment compares with must 
be an authoritative standard. In proportion as the 
standard lacks authority, it lacks binding power. 
This is what gives the relative value to the opinions 
of men in comparison with the word of God. In relig- 
ious matters the icord of God is our only authorita- 
tive standard. The opinions of men are valuable in 
proportion as their authors are, from experience and 
acquirements, good interpreters of the word of GocL 
All questions of religion must be settled in harmony 
with that word. Judgment, therefore, demands (3) 



88 TALKS TO SUNDAY-SCHOOL TEACHEES. 

clear and definite knowledge of the Bible. The Sun- 
day-school teacher must be able to impart that knowl- 
edge. He is to study to so lay before the mind those 
facts and truths which are designed to aid it in the ex- 
ercise of Judgment, that Judgment may perform that 
work with the greatest accuracy, and the least effort 
possible. 

4. Prejudice is that attitude of the mind toward a 
person or thing which results from prejudging. The 
mistake is in judging before all the facts have been 
gathered ; the wrong is in refusing to wait for all the 
facts, or to accept of them afterward when they are 
presented. The mind dislikes to change, therefore 
prejudice is an obstacle to reconsideration. Prejudice 
is natural to the mind. When it is opposed to the 
truth it must be removed. But this must be done in 
a proper manner. It can only be done by evidence. 
That evidence must obtain a hearing. This will call 
out the skill and art of the teacher. The Sunday- 
school teacher should be careful to not teach error, for 
it is easier to teach correctly, than it is to correct 
wrong teaching. 



CHAPTER VL 

mental philosophy.— conttnttedo 
Memory. 

1. Definition. Memory is that faculty of the mind 
T>y which it retains the knowledge of previous thoughts 
and events. — Webster. 

It is the storehouse of the mind. There gathers the 
knowledge of all that has been heard, and seen, and 
felt in a lifetime. The capacity of memory borders 
upon the infinite. Its avenues of receiving are the 
five senses and the corresponding faculties of the mind. 
Through these is constantly received the knowledge 
of facts, events, impressions, etc., which is held tena- 
ciously by memory. Isaac Puffer, an eminent Ameri- 
can Methodist preacher, now dead, could repeat the 
entire Scriptures, and could give the book, chapter, 
and verse of every passage in them. The sacred books 
of the Hindoos have been preserved in the memories 
of the priestly class for ages. Memory holds its treas- 
ures for the use of Judgment, Imagination, and Con- 
science. 

2. The value of a well-stored memoiy cannot be 
told. He is rich whose memory is filled with the use- 



90 TALKS TO SUNDAY-SCHOOL TEACHERS. 

ful of thought and fact. He is poor whose memory 
is empty. He is worse than poor whose memory is 
filled with that which is worthless. It is the work 
of the Sunday-school teacher to see that the memories 
of those in her class are filled with the knowledge of 
the word of God. 

3. What Memory Demands. 

(1) Classification. In a well kept book-store, the 
school-books are kept in one place, music-books in an- 
other, law-books in another, and histories in another. 
This is to aid the memory of the bookseller, that he 
may be able to get without loss of time any book in- 
quired for. Classification is unnecessary where there 
are but few things to be remembered; but where 
there are many things, it is necessary. The Sunday- 
school teacher should remember that there is an almost 
infinite number of ideas and truths to pass into the 
scholar's mind before he gets through this world, and, 
for that reason, they should be correctly classified. 
This is especially true of religious truths. History, 
moral law, prophecy, and the promises of eternal life 
should be labeled as such, and put each with its own 
class upon memory's shelves, for ready use in the 
future. 

(2) Analysis. We most easily remember that 
which has been carefully and thoroughly resolved in- 
to its separate elements. A sermon, the points of 
which are sharply distinct ; or a landscape of rugged 



TALKS TO SUNDAY-SCHOOL TEACHEBS. 91 

outlines is easier to be remembered because attention 
is called to each distinct feature, and by this the whole 
is impressed more deeply on the mind. For this rea- 
son the points of the Sunday-school lesson should be r 
distinctly and sharply brought out and impressed. 

3. Definitions. Terms are more easily remembered, 
if properly defined. The few large words in the Bible* 
as tribulation, propitiation, justification, redemption, 
etc., become very instructive and impressive when de- - 
fined. The same may be said of doctrines. 

4. Contrasts. These strike the mind with force and 
make lasting impressions. Jesus often used thern ? 
They are characteristic of the parables, as the Rich 
man and Lazarus, the Wheat and the Tares, the Wise 
and the Foolish Virgins, etc. 

5. Repetition, is also a valuable aid to memory. A 
road often traveled is not easily forgotten. School 
children instinctively go over and over their lessons in 
the effort to commit them to memory. Hence, the Sun- 
day-school teacher should use this method. 

6. Exercise of memory will aid in fixing the lesson 
in the mind, and also greatly strengthen the faculty. 
The scholars should be given an opportunity to volun- 
tarily recall the facts of the lesson and the truths 
taught by them, during the class exercises, in every 
session of the school. There are many valuable rea- 
sons for this. 



"92 TALKS TO SUNDAY-SCHOOL TEACHERS. 

A careful attention to these aids of memory will 
enable the teacher to not only do good for the present 
but for the future, — for eternity. 



CHAPTER VH 

MENTAL PHILOSOPHY — CONTINUED. 

Imagination. 

1. Definition. Imagination is the image-making 
faculty, the power to create or reproduce an object of 
sense previously perceived ; the power to recall a men- 
tal or spiritual state that has been experienced. It is 
the power to reconstruct or recombine the materials 
furnished by experience or direct apprehension. — 

Webster. 

It is the painter's, the sculptor's, and the poet's fac- 
ulty. Its lowest work is to reproduce what has been 
observed by the outward senses ; its highest, to por- 
tray original mental conceptions on canvas, or in mar- 
ble, or in poetry. 

2. Imagination is a prominent element of child-life* 
How a boy will transform a chair into a carriage, a 
stool or a stick into a horse, and take an imaginary 
ride with all the glee of reality! How a girl will 
transform a roll of cloth into a baby, an old box into 
a house, a few chips into dishes, and set up house-keep- 
ing with all earnestness ! Children will carry on an- 



94 TALKS TO SUNDAY-SCHOOL TEACHERS. 

imated conversations with imaginary persons for a 
long time with great pleasure. 

3. Imagination can picture only that which has been 
seen or described. The child's knowledge and experi- 
ences are thus reproduced. It is therefore essential 
that knowledge be accurate in order that imagination 
may present truthful pictures. A child's imaginary 
home will be much like its own real home, and its con- 
duct in the one like what it has witnessed in the other. 

4. Reason for cultivating the imagination. Its ex- 
ercise is powerful, useful, and full of pleasure, and is 
worthy of attention, and service. Like any other fac- 
ulty, if left to itself, it may develop imperfectly, and 
become a means of unhappiness and destruction. 
Much of the unhappiness of human life grows out of 
incorrect ideals of what life should be, pictured to the 
mind by a wrongly informed imagination. 

5. Methods of employing the Imagination in Sun- 
day-school work. The lesson may sometimes be pre- 
sented in a word picture, or pictures ; as in the exer- 
cises, David and Goliath,* or The Prodigal Son ;* or 
the class may be asked to make the word pictures. To 
call for all the good things that may be said of Jesus, 
or of the Christian, is an excellent exercise for the Im- 
agination, and will reveal whether the scholar has cor- 
rect or incorrect ideas of the subject. Many of the 
Bible incidents are admirably adapted for that pur- 

* Pages 45, — . 



TALKS TO SUNDAY-SCHOOL TEACHEKS. 95 

puse, and may be used with good effect. The follow- 
ing incident will illustrate the foregoing. 

A teacher of some experience was once called upon, 
unexpectedly, to teach a class of boys and girls, from 
ten to twelve years of age, who had been trained to 
think in one of the best of public schools, and who for 
some time had for a Sunday-school teacher, one of 
great capability and thorough training. The lesson 
for the day was the Parable of the Sower. After 
carefully reading the lesson with the class, he said, 
"I have a beautiful picture of this Bible scene. How 
many of you would like to see it ?" Instantly every 
hand was raised. "Well," said he, "shut your eyes, 
and tell me what you see." "Oh, I see Jesus in a 
boat out on the water," said a girl. "And a lot of 
people on the shore, listening," said another. "And 
away yonder, on the hill-side, is a man sowing wheat," 
said another, "Yes, and there are some birds coming 
down to pick up what falls on the road," said another. 
"And there goes some in among the stones," said an- 
other. "And some in among some thorns." "And 
some on some good ground." 

These answers came thick and fast. They indicated 
that the points in the parable were all in the minds of 
the children. It was now comparatively easy to lead 
them to a consideration of the lessons to be derived 
from itc 

The Bible has furnished many themes for the imag- 



96 TALKS TO SUNDAY-SCHOOL TEACHERS. 

ination of the artist in painting, in sculpture, and in. 
poetry. These themes may be used with pleasure and 
profit in creating pictures in the mind. The benefit 
of them is, they secure attention, reveal to the teacher 
how much of the lesson is in the mind, deepen its im- 
pression, strengthen memory's hold, and give the 
teacher a good foundation on which to build religious 
truth. They also give variety in teaching, and make 
the scholars feel the necessity of studying the lesson 
well before coming to the school. 



CHAPTER VIII. 

mental philosophy continued 

The Sensibilities. 

L Definition. The term sensibility means the abili- 
ty to feel ; and is used with references to the five senses. 
The plural term, Sensibilities, is used to designate 
the states of mind, sometimes called feelings. We 
are conscious of emotions, desires, etc., that arise with- 
in the mind, w^hich are caused by the exercise of our 
intellectual faculties. The perception of an object, 
through the sight of the eye, may first secure our at- 
tention, then the perception of some quality in the ob- 
ject may awaken a feeling of desire or aversion to- 
ward that object. These capabilities of feeling are 
termed Sensibilities. 

2. There are two classes of these, termed by philoso- 
phers the Natural and the Moral Sensibilities. They 
may be distinguished by the views which they respect- 
ively take of the object in respect to which they are 
called into exercise. The one considers objects chiefly 
as they have a relation to ourselves ; the other, as they 
relate to all possible existences. The one looks at 



98 TALKS TO SUXD AY-SCHOOL TEACHEES. 

things in the aspect of their desirableness ; the other 
fixes its eye on the sublime feature of their rectitude. 
The one asks what is good, the other what is right* 
Men and animals possess the Natural Sensibilities in 
common. If there is any difference, in animals they 
are stronger. But animals do not possess Moral Sen- 
sibilities. In the first, man is allied to the animal 
world ; in the second, he is allied to the spiritual world. 
The moral nature of man enables him on suitable oc- 
casions to act with exclusive reference to God, his fel- 
low-men, and the universe. 

3. The Natural Sensibilities are divided into two 
classes: the Emotions and the Desires. This is the 
order in time and in nature. Such is the constitution 
of the human mind, that when we pass from the realm 
of intellect to the sensibilities, we find ourselves in the 
domain of the Emotions first. We first feel pleased 
with an object before we desire it. We cannot desire 
an object in which we perceive no pleasing quality. 

4. There are also tioo classes of the Moral Sensibili- 
ties. Their division is analogous to that of the natural 
sensibilities. The first is Moral Emotions ; the second, 
the sense of Moral Obligation. This is also their 
order in time and in nature. We first feel the emo- 
tion of approval, or disapproval ; afterward the sense 
of obligation. 

5 The Emotions and Desires are the impulsive 
* Prof. Upham. 



TALKS TO SUXDAY-SCHOOL TEACHERS. 99 

powers of the soul. Men are moved by their emotions 
and desires. Action is modified, or graduated by the 
strength of the emotions or desires. The emotions 
and desires of some minds are more easily aroused 
than those of others. They rise to a stronger degree 
in some than in others. 

6. As the Natural Sensibilities are selfish in their 
nature, the Sunday-school teacher needs to be exceed- 
ingly careful to not give them the pre-eminence over 
the Moral Sensibilities. This may be done by making 
the exercises of the class, and the motive for attend- 
ance, that of mere natural pleasure instead of spiritual 
profit. It is right and meet to make the place, the 
exercise, etc., pleasant, for God has planted within 
each one the appreciation of the pleasant and the 
"beautiful ; but all this should but be the approach to 
the moral and spiritual. 

7. Affections. Attention here is called to only 
those of Love and Resentment. These belong to the 
'Natural Sensibilities, of the second class, the Desires. 
The natural desires may be classified into Instincts, 
Appetites, Propensities, and Affections. The latter 
are the highest. Love and Resentment are opposites. 
As sensibilities they are without choice. They are 
not designed to govern, but to be governed. "When- 
ever an object is presented that appeals to these affec- 
tions, if it commands love, that affection goes out to- 
ward it and attaches itself to it ; if the object appeals 



100 TALKS TO SUNDAY-SCHOOL TEACHEES. 

to resentment, that affection instantly becomes hostile 
to it. The range of the action of these affections is 
from material things to the intellectual and spirituaL 
The human mind is capable of loving God or a dog j 
it is also capable of hating both. 

8. The moral character of the Affections. While 
they have no choice, yet they may be depraved ; that 
is, the mind may love that which is evil because of the 
evil quality in it ; and it may resent that which is holy 
because of the quality of holiness. This is what 
makes it so difficult for the unregenerate heart to obey 
God. Hence the need of the new birth, and sanctifi- 
cation. 

9. The power of the Affections. A mother's love is 
proverbially the strongest of all human ties. It will 
lead her among the impossibilities for the protection, 
and sustenance of her offspring. The history of men- 
give many illustrations of conjugal, filial, and frater- 
nal love, which show that it is sometimes stronger 
than love of gold, or fame, or even life. Love for 
humanity has led men to sacrifice the comforts of life,, 
to carry to the heathen the Gospel of Jesus. It is a 
Sunday-school teacher's duty to gain the affections of 
the scholars of her class, that she may have the power 
to lead them. She can do but little for them until 
she has gained their affections. When once they are 
gained, she has secured attendance, attention, and obe- 
dience. She has gained the citadel of the heart. la 



TALKS TO SUNDAY-SCHOOL TEACHERS. 101 

order to gain the affections there must be an exhibi- 
tion of that which will draw them forth. The appear- 
ance, the manner, the spirit of the teacher, a kind 
word or act, may be the means of this. If one of 
these fail, all of them combined may succeed. If one 
effort fails, persistent efforts in the same direction may 
succeed. 



CHAPTER IX. 

mental philosophy continued. 

The Moral Sensibilities, or Conscience. 

1. Definition. The term Conscience, from con — 
with, and science — knowing, means self-knowledge, 
the same as conscious. In common use the term 
means the power or faculty by which we judge of the 
rectitude or wickedness of our own actions ; that par- 
ticular action of our consciousness whereby it recog- 
nizes the moral character of everything which we feel,. 
say, or do. 

Consciousness, from the same root, is a term used 
to designate the state of being awake, or sensible ; the 
knowledge of what passes in one's own mind ; that ex- 
ercise of the mind by which we feel and know, and 
know that we feel and know. 

2. Evidences of a moral nature. We are conscious 
of emotions of approval or disapproval of our actions, 
according as they are right or wrong. We experience 
the same in respect to the conduct of others. We are 
also conscious of a distinction between these emotions 
and all others. Children at an early age manifest a 



TALKS TO SUNDAY-SCHOOL TEACHERS. 103 

consciousness of this, in their condemnation or appro- 
bation of the conduct of other children. In their in- 
tercourse with each other, men distinguish between 
actions performed from self-interest and those per- 
formed from a sense of duty. Every language known 
among men has terms which are used to express this 
difference. The passions of anger and gratitude are 
also proof of a moral nature in men ; so is, also, the 
feeling of remorse for wrong doing. 

3. Classification of the Moral Sensibilities. "We 
have already noticed the analogy of these to the Natu- 
ral Sensibilities. They, like the latter, are divided into 
emotions and desires. But the desires of the Moral 
Sensibilities are spoken of as the sense of obligation. 
The place of the emotions of approval or disapproval 
is after that of the intellect. It is impossible for us to 
approve or disapprove a thing, in the moral sense of 
these terms, without first having some perception or 
knowledge of the thing. As the natural emotions are 
followed by the desires, so the emotions of approval 
or disapproval are followed by the feelings of moral 
obligation. As there can be no moral emotions with- 
out antecedent perceptions, so there can be no feelings 
of moral obligation without antecedent emotions of 
approval or disapproval. 

4. The Emotions of approval and disapproval may 
change. Because they depend upon antecedent per- 
ceptions ; if those perceptions change, they must also 



104 TALKS TO SUND AY-SCHOOL TEACHERS. 

change ; and when they change the feeling of obliga- 
tion must change. 

To drop the language of philosophy, and adopt that 
of common usage, we may say, 

Conscience is always found in harmony with the de- 
cisions of Judgment. When Judgment reverses its 
decisions, Conscience reverses its action. Conscience 
is therefore dependent upon the decisions of Judg- 
ment. 

Obedience to conscience quickens and strengthens 
it. Disobedience weakens and deadens it. Con- 
science is therefore capable of cultivation and also of 
deterioration. In this it is like the Desires. 

A quick and strong conscience marks a good man. 
A dull and weak conscience marks a bad man. " Con- 
science combined with self-esteem, uninstructed by 
faith and unrestrained by benevolence, is remorseless 
and cruel. If one be conscientious and self -conceited, 
he will be exacting and despotic, making his own con- 
science a law for all his neighbors. He may be con- 
scientious and approbative ; in that case he will be 
weak, afraid, and always tormented lest he has not 
done what to his neighbors will seem to be right. He 
may use his conscience not as the restraining motive 
of his life, but as the impelling motive, not as the 
governor, but as the steam ; in that case he will have 
nothing of the joy of the perfect love which casteth 
out fear, but will act under the spur of necessity, 



TALKS TO SUNDAY-SCHOOL TEACHEES. 105 

never in the freedom of those who through faith and 
love have entered into the liberty of the sons of God."* 
Conscience insists upon the "Will deciding in harmony 
with what Judgment approves. The words ought 
and ought not express the nature of its action. Con- 
science therefore has an impulsive action upon the 
will. 

5. What Conscience demands. 

(1) It demands that Judgment shall consider all 
questions of right and wrong, and of duty. 

(2) That Judgment shall form its decisions upon 
the best knowledge that is to be had. 

(3) That it shall be recognized on every suitable 
occasion. 

6. The use of Conscience by the Sunday-school 
teacher. 

(1) It should be called into exercise, in some way 
in connection with every lesson. Its cultivation should 
keep pace with that of the Understanding. 

(2) It should never be called into exercise before 
the exercise of Judgment. 

(3) It should never be called into exercise on mat- 
ters non-essential. 

(4) It should never be called upon to act contrary 
to the Word of God. 

* Lyman Abbott. 



CHAPTER X. 

mental philosophy continue!* 

The Will. 

1. Definitions. The Will is the power of choosing j 
the faculty or endowment of the soul by which it is 
capable of choosing ; the faculty of pref erring or se- 
lecting one of two or more objects. — Webster. 

The word will expresses the power of mind of which 
volition is the act. — Stewart. 

Volition always signifies the act of willing, and 
nothing else. — Heicl. 

Appetite is the Will's solicitor, and the will is appe- 
tite's controller ; what we covet according to the one,, 
by the other we often reject. — Hooker. 

2. The relation of the Will to the Intellect and the, 
Sensibilities. We have already observed, in the dis- 
cussion of the Sensibilities, that their action depends- 
on a preceding action of the Intellect. And it may 
also be said that there can be no action of the Will 
until there has been a preceding action of the Sensi- 
bilities. The appropriate and distinctive object of the- 
Intellect is knowledge. But knowledge alone has no> 



TALKS TO SUNDAY-SCHOOL TEACHERS. 107 

tendency to control volition. If it was possible for a 
person in the exercise of his intellectual power to pos- 
sess unlimited knowledge, yet, if his knowledge was 
unattended with feeling, if it was followed by no form 
of emotion or desire, or obligatory sentiment, it would 
leave the Will perfectly indifferent and motionless. 
The Sensibilities form the connecting link which binds, 
the Intellect and the Will together. They are the 
medium of communication, the bond of union between . 
them. 

3. TJie Willis free, not necessitated. We are con- 
scious of this. Because of this men are responsible 
beings. When the Will chooses what is right, it is 
approved by Conscience ; when it chooses what is 
wrong it receives the disapproval of Conscience* The 
sense of the disapproval of Conscience is commonly 
termed the sense of guilt. But where there is no free- 
dom, there is no guilt. Character is the result of the 
exercise of a free Will. Men are good or bad accord* 
ing as they choose good or evil. 

4. Proper and improper exercises of the 'Will. 
Children should never be urged to act without con- 
sideration. It is injurious to accept of doctrines be- 
fore they are understood ; to perform duties before 
the proper exercise of Judgment and Conscience ; for 
it may beget the habit of so doing. Habits are tend- 
encies that spring from having done the same thing 
before. It is injurious, for young children especially,. 



108 TALKS TO SUNDAY-SCHOOL TEACHERS. 

to pledge themselves to the religious life before the 
awakening of the moral sense, and the feeling of ob- 
ligation that they should make such a pledge. If they 
decide in the negative, when called upon to make such 
;a pledge, it may be a snare to their souls. If they 
decide in the affirmative, to please their friends, the 
motive is wrong, and the act is irreligious. Hence, all 
who have to do with the human mind need to exer- 
cise great care, and especially so with children. 

5. The Will is susceptible to the influence of the 
-Sensibilities. The natural approach to the Will, is 
first, through the Intellect, and then through the Sen- 
sibilities. Clear perceptions make easy work for the 
Judgment, and good work by the Judgment brings 
prompt responses from the Sensibilities. The clearer 
and stronger the appeals to the Intellect and Sensibili- 
ties, the stronger will be their appeal to the Will, and, 
though the latter is free, the greater will be the prob- 
ability of its making the appropriate decision. But 
contrary feelings may exist, which need to be over- 
come. Dislike for the teacher sometimes will bias the 
action of the Will, and even cause it to shut up the 
understanding from receiving the truth. Teachers 
should bear this in mind and guard against such re- 
sults. If that state of mind already exists, efforts to 
overcome it should be made, by attractions which will 
secure attention, the action of the Judgment and the 
Sensibilities, and give the advantage of having them 



TALKS TO SUNDAY-SCHOOL TEACHERS. 109' 

exercised upon the topic of the lesson rather than up- 
on the teacher. Once within the mind, with the In- 
tellect and Sensibilities engaged aright, the teacher 
may appeal to the Will with probability of success. 

6. Remember it is the action of the Will that gives 
moral quality to character. Persons who are never 
decided, are but drift-wood in the stream of life. De- 
cided persons have character ; therefore children 
should be trained to be decided, and to decide wisely. 
We should never be satisfied with a class exercise that 
does not lead to forming conclusions, as to opinions, 
or duties, or both. It is then, and then only, that the 
action of the soul is complete. Then it sees, under- 
stands, feels, decideso 



CHAPTER XL 

OUTLIKE OF MORAL PHILOSOPHY. 

!♦ Definition. 

(1) Moral Philosophy is the science of duty. It is 
the science which treats of the nature and condition of 
man as a moral being ; of the duties which spring 
from his moral relations, and the reason on which they 
are founded. 

(2) Moral Lata is the will of God as the supreme 
ruler, concerning the character and conduct of all re- 
sponsible beings. It is the rule of action as obligatory 

ion the conscience or moral nature. It comprises the 
rules of external conduct which arise from the relation 
of men to each other in society ; and the mutual rights 
which are founded on these relations. — Webster. 

2. Man is an accountable being. Men, universally, 
feel this to be true. It is the testimony of Conscious- 
ness. The law of men for the government of society, 
and the idea of government itself is based upon the 
fact of man's accountability. 

(1) The basis of accountability is the power of 
choice. Man is not only capable of choosing in har- 



TALKS TO SUNDAY-SCHOOL TEACHERS. Ill 

mony with his interests, but against them. This is 
the true idea of moral freedom. Because this is true, 
men are accountable. 

(2) The degree of accountability is according to the 
knowledge possessed by the mind. Young children, 
the feeble minded, and the heathen are less account- 
able than persons of greater intellectual development 
and better information. God deals with men accord- 
ing to what they know. 

3. The sense of accountability belongs to Con- 
■science, as we have observed in the study of that fac- 
ulty. We experience the sense of accountability when 
we perceive the relations we sustain to others. Where 
there is no perception of relation there can be no sense 
of obligation. 

(1) The perception of the relation we sustain to 
God causes us to feel our obligation to him. 

(2) The perception of the relation we sustain to men 
causes us to feel our obligation to them. Our duty to 
love, honor, and obey God springs out of the facts 
that he is our Creator, Preserver, and Redeemer. 

(3) The degree of love and honor and obedience, 
which we should bear to him is that of all our power. 
Our duty to love our fellow-men springs out of the 
fact, that the same God who created, preserves and 
redeemed us, created, preserves and redeemed them. 
The degree of love which we should bear to them, is 
to love them as ourselves ; because they are our equals 



112 TALKS TO SUNDAY-SCHOOL TEACHERS. 

before God. The most perfect outward observance of 
this law will not meet its full demands ; we must ob- 
serve its spirit also. The Scripture statement of that 
law is, "Thou shalt love the Lord thy God with all 
thy heart, and with all thy mind, and with all thy 
strength ; and thou shalt love thy neighbor as thyself. " 
Matthew 22. 35. "Love is the fulfilling of the law." 
Romans 13. 10. 

4. The Bible is our text-book of moral law. It 
teaches moral law in the concrete form rather than in 
the abstract ; or as applied in the government of men.. 
In the ten commandments we have moral law in the: 
abstract form; in Biblical history and biography we; 
have the same in the concrete form. The history and 
biography records the conduct of men in the various, 
circumstances and conditions of life ; with the divine: 
approval or disapproval revealed by his word or his; 
providence. The Bible is therefore illustrative of the- 
divine government of man as a moral being. 

6. The foregoing suggests the aim of the Hol^r 
Scriptures, and what we should seek for therein, viz.,:: 
a revelation of the divine character, and his wilL coil- 
cerning men. 



PART IV. 



THE STUDY OF THE HOLY BIBLE. 



CHAPTER I. 

THE SPIRIT IX WHICH THE HOLY BIBLE SHOULD BE 
STUDIED. 

1. The Bible should be studied in a teachable spirit. 
"We should cherish the habit of earnest and reveren- 
tial attention to all it reveals, and seek that inward 
teaching of the Holy Spirit which God has promised 
to them who ask him. To appreciate true poetry one 
must have poetic taste. The study of philosophy re- 
quires the philosophic spirit. The same principle 
holds good when applied to the study of the Bible. 

2. The need of the inward teaching of the Holy 
Spirit is because many Bible truths must be experi- 
enced in order to know them c This is not because of 
the peculiar difficulties of Bible language nor the dif- 
ficulty of understanding Bible doctrine, but because 
unholy affections may bias, and even impair, the men' 



114 TALKS TO SUNDAY-SCHOOL TEACHERS. 

tal vision. Blindness of heart and alienation from the 
life of God is both the cause and the effect of a dark- 
ened understanding (Ephesians 4. 18). Christians are 
taught of the Lord. The God of our Lord Jesus 
Christ gives the spirit of wisdom and revelation 
(Ephesians 1. 17). "The meek will he guide in judg- 
ment, the meek will he teach his way." He that wills 
to will the Father's will, shall know of the doctrine, 
whether it be of God (John 7. 17). A child-like do- 
cility, an obedient heart, and a depending and prayer- 
ful spirit are essential to the successful study of the 
word of God. 

3. But a teachable spirit will discover only revealed 
truth. The Holy Spirit makes men wise up to, but 
never beyond, what is written. When Christ opened 
the understanding of his apostles, it was "that they 
might understand the Scriptures" (Luke 24. 44, 46). 
When he opened Lydia's heart she attended to the 
things spoken by Paul. David prayed, "Open thou 
mine eyes, that I may behold wondrous things out of 
thy law" (Psalm 119. 18). Whatever is taught con- 
trary to the Word of God, or in addition to it, or 
without its aid, is to be ascribed to the spirit of dark- 
ness, or to ourselves. 

4. This principle is sanctioned by the Lord Jesus. 
He assured Nicodemus that "except a man be born 
again, he cannot see" — understand the nature of — "the 
kingdom of God." 



CHAPTER II. 

PECULIARITIES OF THE BIBLE. 

1. The Bible is a revelation of God and man. Of 
God as related to man, and man as related to God, and 
b>oth as related to the work and office of Christ. It 
may be described as the storehouse of all spiritual 
truth. It gives authentic information of the history 
of the world from the remotest times ; of the occasion 
and immediate consequences of the first sin ; and of 
the origin of nations and diversity of language. We 
may thus trace the progress, and mark the uniformity 
of the divine government on earth. It bears testimony 
to the wisdom and holiness of God, and the mercy of 
his administrations. We may here trace the progress 
and development of human nature, and of the plan of 
redemption. The first is shown in every diversity of 
position, and the second influencing all the divine 
procedure, perfected in Christ and exhibited in the 
gospel. In short, we find all the great questions, 
whether of fact or duty, which have occupied the at- 
tention of the wisest men, settled by authority and on 
principles Avhich neither need nor admit of appeal. 



116 TALKS TO SUNDAY-SCHOOL TEACHERS. 

The following questions are appropriate to any part 
of the Bible : What does it teach concerning God? 
What does it teach concerning man? What does it 
teach concerning the redemption of man ? What does- 
it teach concerning the restoration of human nature to 
its primeval dignity and blessedness? 

2. The Bible is a revelation of spiritual truth. It 
gives the history of the world, as God's world, and 
destined to become the kingdom of his Son. It tells, 
us of its origin, that we may know from what he has; 
done, the reverence which is his due. On this prin- 
ciple is the whole narrative of the Bible written. It- 
is an inspired history of religion, and of other things 
only as they affect religion. Whatever is found there- 
in revealed must be studied with this in view, and 
whatever is found withheld is to be regarded as not 
essential for this purpose. 

Two practical rules are suggested by these remarks : 

(1) We must not expect to learn anything from the 
Bible except what is, from a religious point of view,, 
inrportant for us to know. 

(2) We must make a practical application of eveiy 
truth which the Bible reveals. To reject truth is: 
wrong.. To deny morality is wrong. To disjoin 
truth and morality is wrong. It is only when virtue 
is molded by truth that it is genuine and complete. 

3. The Bible may be expected to be free from err or y 
though it is not a revelation of science. In this re- 



TALKS TO SUXDA Y-SCHOOL TEACHERS. 117 

epect it is a striking contrast to the sacred books of 
the heathen. Generally the Bible speaks of physical 
facts in the language of common life, and sometimes 
in language not strictly accurate. If philosophical 
language had been used, the Bible would not have 
been so intelligible ; and if natural facts had been 
stated, not as they appear, but as they really are, it 
would have made all such facts matters of revelation. 
From its incompleteness on the one hand, and its over- 
fullness on the other, it would have been a poor text- 
book for either philosophy or religion. 

Not less remarkable is the way in which the Bible 
treats abstract questions, the great principles of ethi- 
cal science. They are not formally announced, but 
are involved, by implication, in the truths and precepts 
which are revealed. It is in this that the Bible is 
adapted to human nature, and human nature is adapt- 
ed to the Bible. 

4. The Bible is a gradual and progressive revela- 
tion. The truths and purposes of God are in them- 
selves incapable of progress, but not the revelation of 
these truths. The progressive character of revelation 
is seen with respect to the Godhead, the Holy Spirit, 
and Christ. It is also true of the practical doctrines. 
Because of this, it is important that the various parts 
of the Bible should be studied in the order in which 
the Holy Spirit revealed them. A chronological ar- 
rangement of sacred history, the Psalms, and the 



118 TALKS TO SUNDAY-SCHOOL TEACHERS;. 

prophets, is essential to the complete explanation of 
the several parts. Nor is it less so to a clear, consis- 
tent view of the progressive unveiling of the divine 
character. This gradual development is spoken of as 
the Adaniic, the patriarchal, the Mosaic, and the Gos- 
pel dispensations. 

5. The Unity of the Bible. It has the first requi- 
sites of a great book — a single purpose ; and that pur- 
pose kept in view throughout every page. As many 
as forty different writers composed it. Its style con- 
sists of history, song, argument, dialogue, biography,, 
prophecy, and letters, and yet there is the greatest 
harmony. This can only be accounted for by ascrib- 
ing it to divine origin. There is the unity of doctrine- 
The law and gospel present the same ideas of God 
and of human nature. 

6. It is not a revelation of systematic truth or of 
specific rules. This peculiarity is both natural and in- 
structive. The object of a large portion of the Bible 
is not so much a disclosure of truth, as it is the em- 
bodiment of truth already disclosed. Religion is a 
system of holy doctrines and of active holy principles. 
The first is truth ; the second is piety. In the Bible 
both are revealed, but rather in the form of example 
or of incidental illustrations, than of systematic teach- 
ing. This is an essential quality in a volume designed 
for all countries and all ages. If articles of faith or 
of minute rules of practice had been given, they must 



TALKS TO STTND AY-SCHOOL TEACHERS. 119 

have been retained forever, and with them a state- 
ment of the heresies and errors they were intended to 
condemn. Either they must have been very general 
and therefore useless for their avowed purposes, or 
they must have been so minute as not to be practicable 
in all countries, nor comprehensible to all Christians. 
There would have been no room for thought, no call 
for investigation, and no excitement of the feelings or 
improvement of the heart. If its truths had been 
given in systematic form, men would have read most 
what most they loved, to the neglect of the important 
because less welcome. But as truth is scattered 
through the Bible, we learn to think of doctrine in 
connection with duty, and of duty in connection with 
the principle by which it is enforced. Systematic 
treatises on doctrine are useful in defining and preserv- 
ing the unity of the faith, but not as religious, or as 
the storehouse of effective knowledge. They address 
the intellect only ; and that too in logical forms, with- 
out narrative, or example, or feeling, or jjower. They 
contain no pattern of holiness ; no touches of nature. 
Use them we may in their place, but the divine instru- 
ment of man's improvement is that Book which 
abounds with examples of tenderness, pity, and re- 
monstrance ; which gives forth tones, and looks, and 
words at once human and divine — ever the same ancj 
yet ever new — the Bible. 



CHAPTER III. 

THE NECESSITY OF CARE IN STUDYING THE BIBLE. 

The importance of care in studying the Bible, with 
every accessible help, may be seen from the follow- 
ing circumstances: 

1. It was written by different persons, of every de- 
gree of cultivation, and of different orders ; priests as 
Ezra ; poets as Solomon ; prophets as Isaiah ; warriors 
as David ; herdsmen as Amos ; statesmen as Daniel ; 
scholars as Moses and Paul; fishermen, "unlearned 
and ignorant," as Peter and John. 

2. It was written at different dates. The first au- 
thor, Moses, lived 400 years before the siege of Troy, 
and 900 years before the most ancient philosophers of 
of Greece and Asia, Thales, Pythagoras, and Confu- 
cius, and the last, St. John, 1500 years later than 
Moses. 

3. It was writen in different places. In the center 
of Asia, on the sands of Arabia, in the deserts of 
Judea, in the porches of the temple, in the schools of 
the prophets, at Bethel and Jericho, in the palaces of 
Babylon, on the banks of Chebar, and in the midst of 



TALKS TO SUNDAY-SCHOOL TEACHERS. 121 

the western civilization. The allusions, and figures, 
and expressions were taken from the customs, scenes 
and habits with which the writers were surrounded. 
These were different from those of modern Europe 
and very different from ours in America. 

4. It was written for different purposes and address- 
ed to different characters. Some of the writers, as 
Moses, framed laws ; others, as Joshua, sketched his- 
tory ; some, as David, composed psalms ; or proverbs, 
as Solomon. Isaiah wrote prophecies ; the evangelists, 
a biography ; and several of the apostles wrote letters. 
Whole books, and parts of books, refer to the heathen, 
as Isaiah and Nahum ; while parts were addressed to 
the Jews only. One gospel, Matthew, was intended 
for Hebrew converts, and another, Luke, was intended 
for the Gentiles. The letters to the Corinthians were 
addressed to those who had little respect for authority 
and were unwilling to be bound, except by the fewest 
possible ties. The letter to the Galations was to those 
who desired to bring their converts under the Jewish 
law. That to the Romans, in part, to the self-right- 
eous. The letter of James was written to nominal 
Christians and careless professors of religion. 

5. The period, the place , the employment, the previ- 
ous history, the character, and the aim of the various 
writers need to be considered. Along with these 
should also be considered the position and characters 
of those they addressed. These circumstances must 



122 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Lave excised a decHed influence upon the language 

of the Bible, if not upon its sentiment. 

The importance of the careful study of the Bible 
will more, strongly appear when we consider the dif- 
ficulty of communicating to men, in human language, 
any ideas of religious and spiritual truth. 

1. Most of the language which men employ in refer- 
ence to spiritual things, is founded on analogy or re- 
semblance. This is true of all language which speaks 
of the mind or its operations ; and especially of the 
language of early tim eg. In the infancy of races, lan- 
guage is nearly all figurative, and describes the com- 
monest facts by the aid of natural symbols. The 
word "spirit" means breath. The mind is said to "see 
truth." To "reflect" is literally to bend or throw 
back, and so to look around our thoughts. "Atten- 
tion" is a mental exercise analogous to the stretching 
of the eye to examine some distant object. These il- 
lustrations show that it seems to be a necessity of 
man's estate that scarcely any fact connected with the 
mind, or with spiritual truth, can be described but in 
language borrowed from material things. To words 
exclusively spiritual or abstract, we can attach no de- 
finite conception. 

2. And God is pleased to condescend to our neces- 
sity. He leads us to new knowledge by means of 
what is already known. He reveals himself in terms 
previously familiar. If he speaks of himself, it must 



TALKS TO SUNDAY-SCHOOL TEACHERS. 123 

he in words originally suggested by the operations of 
the senses. If he speaks of heaven, it is in figures 
taken from the scenes of earth. God has stamped his 
own image upon natural things, and employs them to 
describe and illustrate himself. Spiritual thoughts 
were first embodied in natural symbols; and those 
symbols are now employed to give ideas of spiritual 
truth. To the devout man, especially, the seen and 
the unseen world are so closely blended that he finds 
it difficult to separate them. The world of nature is 
to him an emblem and a witness of the world of spirits. 
It is impossible to avoid the conviction that many of 
the figures of the Bible have originated in such a habit 
of thought, and are the offspring of exquisite taste 
and devout piety. Such language is often most ap- 
propriate because of its impressiveness and beauty. 
It conveys ideas to the mind with more vividness than 
does prosaic description. It charms the imagination 
while instructing the judgment, and it impresses the 
memory by interesting the heart. 

(1) Sometimes, for example, common things are as- 
sociated in the Bible with what is spiritual. God 
dwells in "light." He sets tip his "kingdom." 
Heaven is his "throne." The Christian's faith is de- 
scribed by the same class of terms. He " sees" him 
who is invisible. He "comes" to Christ and "leans" 
upon him. 

(2) Sometimes the Bible, borrowing comparisons. 



124 TALKS TO SUNDAY-SCHOOL TEACHERS. 

:£rom human nature, speaks of God as having human 
affections, and performing human actions. Hands, 
eyes and feet are ascribed to him ; and the meaning is 
that he has power to execute all such acts as those or- 
gans in us are instrumental in performing. He is 
called "the Father," because he is the creator and 
supporter of man, and especially because he is the 
author of spiritual life. He "lifts up the light of his 
countenance" when he manifests his presence and 
dove (Ps. 4. 6), and "he hides his face" (Ps. 10. 1) 
when these blessings are withheld. In Genesis 6. 6, it 
is said, "It repented the Lord that he had made man ;" 
that is, he had no longer pleasure in his work, so un« 
pleasing and unprofitable had man become by trans- 
gression. In Genesis 18. 21 he says "I will go and 
see," to imply that he would examine the doings of 
men before he condemned them. It may be observed 
that while there is some analogy between the love and 
wisdom, and the knowledge and holiness, which Ave 
ascribe to God, and these same attributes in men, yet 
there is a great difference between them. These at- 
tributes in God are infinitely more noble, though there 
is enough of resemblance in the expression of each to 
justify the application of the same terms. 

In regard to the employment of analogical language 
in the Bible, two things may be said : 

(1) The figures used do not exaggerate the truth. 
The things represented have much more of reality 



TALKS TO SUNDAY-SCHOOL TEACHERS. 125 

and perfection in them than the things by which thejr 
are represented. This is true in all such language as,, 
the Mind "weighs;" God "sees," etc. The figura- 
tive language, then, which we are compelled to use- 
when speaking of spiritual things is much within but 
never beyond the truth. 

(2) Figurative expressions are sometimes used in: 
more than one sense. It is said that God repents, and 
again that he "cannot repent." In the first instance 
the sense is that God changes his dealings with men 
when they change ; in the second instance, the sense 
is that God is not fickle. God is said to make "dark- 
ness his secret place," and again he is said to "dwell 
in light." Here "darkness" means beyond the ability 
of man to find out ; and "light" means purity, honor,, 
and intelligence. 

3. The Bible often speaks of spiritual truth in 
terms suggested by the facts of Jewish history. The 
heathen had no word in which to express the idea of 
holiness, and God created the special institution of the 
Mosaic ritual to convey that idea to his j)eople and to 
the world. Animals were divided into the clean and 
the unclean ; from the clean, one without spot or blem- 
ish was chosen for the divine service ; one tribe of 
twelve was selected for the priesthood, and none other 
was accounted worthy to approach God without an 
offering. The demerit of sin was taught in words 
taken from equally significant ceremonies. A victim 



126 TALKS TO SUNDAY-SCHOOL TEACHEKS. 

was slain and consumed by fire ; the priests who at- 
tended the altar were clothed in white linen. Expres- 
sions and terms taken from these ceremonies are used 
to speak of purity and holiness. The whole of Jewish 
history is in the same way suggestive of spiritual 
truth. Men are "slaves of sin ;" their road is through 
the "desert;" they enter the "rest" that remains for 
the people of God. 

4. Many of the expressions of the New Testament 
are employed in senses entirely unknown to the com- 
mon writers of the Greek language. The New Testa- 
ment term for humility in classic Greek means mean- 
spiritedness ; the Greeks having no virtue by that 
name. The terms grace, justification, faith, etc., are 
used in the Greek and in all other versions of the 
New Testament in a peculiar sense. To us they are 
old words in a new sense. All languages exhibit sim- 
ilar changes: "Calamity" meant originally the loss of 
standing corn (calamus) ; " Sycophant" meant fig-in- 
former; and "sincerity" meant without wax, allud- 
ing to the practice of the potter in concealing flaws in 
pottery with wax. But there need be no confusion in 
regard to the Scripture use of terms, as their use has 
been defined by reference to the old dispensation, and 
by formal and indirect explanations of the terms 
themselves. 



CHAPTER IV. 

CLASSIFICATION OF THE FIGURES OF SPEECH. 

1. Definition. Figures of speech are intentional 
-deviations from the ordinary application of words. 
These are frequently met with in every portion of the 
Bible and impart to it the life and beauty of its style. 

2. The principal figures used in the Bible are the 
Simile, Metaphor, Allegory, Metonymy, Synecdoche, 
Hyperbole, Apostrophe, Personification, Interrogation, 
Exclamation, Antithesis, Climax, Irony, Type, and the 
Symbol. Several of these are called tropes, or turns, 
because the word is turned from its ordinary applica- 
tion. 

Simile is the comparison of one object to another, 
and is generally denoted by the word, like, as, or so; 
as "He shall be like a tree planted by the rivers of 
water." 

Metaphor indicates the resemblance of two objects 
by applying the name, attribute, or act of one directly 
to the other ; as " He shall be a tree planted by the 
rivers of water." 

Allegory is the narration of fictitious events, where- 



128 TALKS TO SUND AY-SCHOOL TEACHERS. 

by it is sought to convey or illustrate important truths. 
In Psalm 80 the Jewish nation is represented under 
the symbol of a vine : "Thou hast brought a vine out 
of Egypt ; thou hast cast out the heathen, and planted 
it. Thou preparedst room before it, and didst cause' 
it to take deep root, and it filled the land. The hills 
were covered with the shadow of it, and the boughs 
thereof were like the goodly cedars." This illustra- 
tion shows the allegory to be a combination of kindred 
metaphors so connected in sense as to form a kind of 
story. The parables of the Bible come under this 
head. 

Metonymy is the exchange of names between things, 
related. It is founded, not on resemblance, but on the 
relation of (1) cause and effect, as "They have Moses- 
and the prophets," that is, their writings; (2) Pro- 
genitor and posterity, as "Hear, O Israel," that is,, 
descendants of Israel ; (3) Subject and attribute, as 
" Then shall the dust return to the earth," that is, the 
body shall return to the earth ; (4) Place and inhabi- 
tants, as "Woe to the land shadowing with wings," 
that is, Woe to the people of the land. (5) Container 
and the thing contained, as "My cup runneth over," 
that is, its contents. (6) Sign and the thing signified, 
as "The scepter shall not depart from Judah," that is, 
kingly j>ower. 

Synecdoche is the using the name of a part for that 
of the whole, the name of the whole for that of a part,, 



TALKS TO SUXD AY-SCHOOL TEACHERS. 129 

or a definite number for an indefinite, as "Present 
your bodies a living sacrifice," that is present your- 
selves; -"When the apostles heard that Samaria had 
received the word of God," that is, when part of the 
people had ; "Ten thousand were on his right hand," 
that is, a great number were. 

Hyperbole is the exaggeration of attributes, or the 
assigning to a subject a wonderful and impossible act 
as the result of ardent emotion, as " They [Saul and 
Jonathan] were swif ter than eagles, they were strong- 
er than lions ;" "whiter than snow." The Orientals 
indulge in Hyperbole more freely than Europeans, and 
the young use it to a greater extent than those of ma- 
turer years. 

Apostrophe is a turning from the regular course of 
the subject into an invocation or address, as "Death 
is swallowed up in victoiy. O death, where is thy 
sting? O grave, where is thy victoiy?" 

Personification is the attributing of sex, life, ^r ac- 
tion to an inanimate object ; or the ascribing of intelli-. 
gence and personality to an inferior creature, as "The 
sea saw it and fled;" "Doth not Wisdom cry? , and 
Understanding put forth her voice ?" 

Interrogation is the asking of questions, not for tne 
purpose of expressing doubt or obtaining information, 
but in order to assert strongly the reverse of _ what is 
asked, as ."Doth God pervert judgment? ^r doth the 



130 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Almighty pervert justice?" This figure is very fre- 
quently used in the book of Job. 

Exclamation is the expressing of strong emotion of 
the mind, as ; " Oh ! the depth of the riches both of 
the wisdom and knowledge of God!" This figure 
employs exclamatory sentences and vocative clauses. 

Antithesis is the placing of opposites in juxtaposi- 
tion for the purpose of heightening their effect by con- 
trast, as "A good man obtaineth favor of the Lord; 
but a man of wicked devices will he condemn." This 
figure is used with great effect in the book of Prov- 
erbs. 

Climaw is the arrangement of a succession of words, 
clauses, members, or sentences in such a manner that 
the weakest may stand first, and that each in turn, to 
the end of the sentence, may rise in importance and 
make a deeper impression on the mind than that which 
preceded it, as "Who shall separate us from the love 
of Christ ? Shall tribulation, or distress, or persecution, 
or famine, or nakedness, or peril, or sword ?" 

Irony is a figure by which is expressed directly the 
opposite of what is intended shall be understood, as 
when Elijah said to the priests of Baal, who were try- 
ing to induce their false god to manifest himself mi- 
raculously, "Cry aloud, for he is a God." 

Riddle is a figure in which the resemblance is very 
remote. The meaning of the Bible riddles is always 
explained* 



TALKS TO SUNDAY-SCHOOL TEACHERS. 131 

Type is a figure in which the resemblance between 
two persons is represented, not in words, but in some 
action, or object. It is a double representation in ac- 
tion as an allegory is a double representation in words, 
as : the Jewish sacrifices, Melchisedec, the High Priest, 
etc., were types of Christ. 

Symbol is a figure in which are represented things 
present, past or near at hand, as : Baptism is a symbol 
■of the inward grace of the believer ; and the bread 
and wine of the Lord's Supper, which are symbols of 
the body and blood of Jesus. Some things, as the 
Passover, are both symbols and types ; they commemo- 
rate one event and prefigure another. Language 
drawn from types and symbols is subject to the same 
rules of interpretation as ordinary figures of speech. 

These figures are not peculiar to the original lan- 
guages of the Bible ; they are found in all languages. 
But as they are most common in those languages that 
are most ancient, and as they are necessary to convey 
intelligibly and impressively a knowledge of spiritual 
truth, they are very frequent in the Bible. To com- 
prehend some parts of the Bible, and to avoid error in 
interpreting it, it is important that we understand 
them. 



CHAPTER V. 

RULES OF INTERPRETATION. 

Rule 1. The words of the Bible must be interpreted 
according to their usage in the book. 

As the writers of the Bible wrote to be understood, 
we must interpret their language as we interpret the 
language of common life. 

Rule 2. Words must be interpreted in harmony with 
the other words of the sentence in which they stand. 

It is obvious that a word may have various mean- 
ings, each of which is sanctioned by usage. We need 
therefore a second rule of interpretation. To fix the 
meaning of a word that is susceptible to more than 
one interpretation, we must consider the other words 
in the sentence, and ascertain its usage as affected by 
them. 

Rule 3. Words must be interpreted in harmony with 
the context. 

It is sometimes necessary to look beyond the word 
itself, and even the sentence in which it stands, to the 
context. There we may find them explained by the 
writer himself ; sometimes by definitions, sometimes. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 133 

"by examples, and sometimes by expressions which limit 
the meaning. Sometimes where there is no formal 
definition, the meaning is made clear by the use of 
some analogous or similar expression, or by the use of 
opposite ones. Sometimes the meaning is fixed by the 
allusions of the context, and the words are to be taken 
in a limited sense. The context may even prove that 
the words are to be taken in the very opposite of their 
usual sense, as when words are used ironically. 

Mule 4. Words must be interpreted in harmony with 
the scope of the author. 

When the words, the connections of the sentence, 
and the context fail in removing all ambiguity, or in 
giving the full meaning of the author, it is then neces- 
sary to look at the scope or design of the book itself, 
or of some large section, in which the words and ex- 
pressions occur. The last preceding rule touches this ; 
and, indeed, all the rules of interpretation glide by de- 
grees into one another. Sometimes the scope of a 
book, or a section is mentioned. The design of parts 
of the Bible can be gathered only from the occasions 
on which they were written. 

Mule 5. Compare Scripture with Scripture. 

This is the most comprehensive of all the rules yet 
given. It is by the observance of this that we become 
sure of the true meaning of particular passages ; and, 
above all, it is by this rule alone that we ascertain the 
doctrines of the Bible on questions of faith and prac- 



134 TALKS TO SUNT) AY-SCHOOL TEACHERS. 

tice. A Bible truth is the consistent explanation of 
all the Bible teaches in reference to the question ex- 
amined. It is in studying the Bible as in studying the 
works of God : we first examine each fact and ascer- 
tain its meaning, then classify it with other similar 
facts, and then explain the whole. Such explanations 
are called general laws. 

Sometimes we compare the words of the Bible with. 
one another to ascertain their meaning. The same 
thing may be said in the same words in another part 
of the Bible. Sometimes the same fact, or thought, is. 
given in similar words. And sometimes the fact or 
thought may be given in different words. 

Rule 6. Words must be interpreted in harmony with. 
the analogy of faith, or the general tenor of the whole 
Bible. 

The Bible is entitled to the claim of consistency,, 
and, like any other book, should be interpreted to har- 
monize with itself, as long as possible. When this, 
rule is followed there are none of those grave inconsis- 
tencies that unbelievers prate so much about. To il- 
lustrate : 

God is set forth in the Bible as a Spirit, all wise, and 
holy, and supreme. All passages, therefore, which 
seem to represent him as material, local, limited in 
knowledge, power, or righteousness, are to be inter- 
preted agreeably with these truths. 

If, again, any expositor were to explain the passages 



TALKS TO SUNDAY-SCHOOL TEACHERS. 135 

of the Bible that speak of justification by faith as if it 
freed men from obligations to holiness, such an inter- 
pretation must be rejected, because it is opposed to the 
main design and spirit of the Gospel. 

To ascertain, therefore, the meaning of any passage 
in the Bible, whether the words are employed figura- 
tively or literally, we must ask the following questions : 
(1) What is the meaning of the words? If they have 
but one, that is the sense. If they have two or more 
meanings, ask (2) What is the meaning required by 
the context, to make a consistent sense of the whole ? 
If, still, more than one meaning remains, ask (3) What 
is required by the general scope ? And, if this question 
fails to limit it to but one reply, ask (4) What then is 
required by other passages in the Bible ? If, in answer 
to all these questions, it is found that more than one 
meaning still remains, then both interpretations are 
correct, and we must choose the one that best fulfills 
most of the conditions, or we must look elsewhere for 
some other guide. 

It is to be observed that these rules are required, 
not only in interpreting the Bible, but in interpreting 
all language used in the intercourse of life. 



CHAPTER VI. 

THE SYMBOLIC LANGUAGE OF THE BIBLE. 

Adultery — unfaithfulness to covenant. S. of idola- 
try, especially among an enlightened people, Jer. 3. 8 ; 
Rev. 2. 22. 

Arm — S. of strength or power, Ps. 10, 1. 5 ; Is. 53. 
10 ; the arm made bare, of power put forth. 

Babylon — S. of an idolatrous, persecuting enemy of 
the church ; Rome, especially pagan and papal, Is. 47. 
12; Rev. IT. 18. 

Balance — S. of fair dealing, Job. 31. 6 ; or, when 
the sale of corn, etc., is indicated, scarcity, Lev. 26. 
26 ; Ezek. 4. 16 ; Rev. 6. 5. 

Beast — S. of a tyranical, usurping power, or power 
merely worldly, Dan. 7. 3, 17 ; Ezek. 34. 28. 

Bear — S. of a foolhardy, ferocious enemy, Pro v. 1 7. 
12; Is. 11. 7; Rev. 13. 2, 

Bull — S. of a furious enemy, Ps. 22. 12 ; Ezek. 39. 
18. 

Bullocks — people, Jer. 50. 27; and stalls — cities or 
houses. 

Doy—S. of uncleanness and apostacy, Prov. 26. 11 ; 



TALKS TO SUNDAY-SCHOOL TEACHERS. 137 

Phil. 3. 2 ; Rev. 22. 15 ; also of watchfulness, Is. 56. 
10. 

Crocodile — S. of Egypt, and so of any anti-Christian 
power, Rev. 11. 18; 13. 1. 

Goat — S. of a Macedonian king, ^Egeades, and es- 
pecially Alexander, Dan. 8. 5-7 ; of the wicked gener- 
ally, Matt. 25. 32, 33. 

Horse — S. of agencies fit for war and conquest, Zech. 
10. 3 ; for speed, Joel. 2. 4 ; to ride, is to have domin- 
ion, Deut. 32. 13 ; Is. 58. 14. 

Leopard — S. of a cruel and deceitful foe, Dan. 7. 6 ; 
Rev. 13. 2. 

Lion — S. of one having great energy and dominion, 
Oen. 49. 9 ; Rev. 5. 5. 

Locust — S. of a hostile, destroying army, Joel 1. 4 ; 
Rev. 9 : the chief called Abaddon, or Apollyon, L e., 
the destroyer, ver. 11. 

2$ee — S. of an Assayrian King, Is. 7.18; it is so 
represented in the hieroglyphics ; also, of a fierce in- 
vader, Deut. 1. 44; Ps. 118. 12. 

Hook, received — S. of inauguration, 2 Kings 11. 12 ; 
written within and without, S. of a long series of 
events ; Sealed — S. of what is secret ; to eat a book — 
S. of consideration, Jer. 15. 16; Rev. 10. 9; "the 
book of life," — S. of the list in which the redeemed 
are enrolled, see Ezra. 2. 62 ; Rev. 3. 5 ; a book opened 
— S. of the beginning of judgment, Rev. 20. 12. 

How — S. of conflict and victory, Rev. 6. 2 ; or, be- 



138 TALKS TO SUNDAY-SCHOOL TEACHERS. 

cause apt to start aside, S. of deceit, Hos. 7. 16 ; Jerv 
. 93. 

Brass — S. of baseness and obduracy, Is. 48. 4 ; Jer, 
6. 28; or, of strength and firmness, Ps. 117. 16; Is. 
45. 2. 

Breast plate — S. of what protects a vital part, and 
strikes terror into an adversary, Is. 59. 17; 1 Thess. 5. 
8 ; Rev. 9. 9. 

Brim (i. e., burning) stone — S. of torment, Job. 18. 
15; Ps. 11. 6; Rev. 14. 10; 20. 10. 

Chariot — S. of government or protection, 2 Kings 
2. 12; Ps. 11. 6; chariot and two riders, Is. 21. 7, 
Cyrus and Darius. In Zech. 6. 1, the four great em- 
pires. Chariots of God ; the hosts of heaven, Ps. 68.. 
17; Is. 66. 15. 

Cherubim — S. of " animated nature — of God's sen- 
tient creation." — Dean Alford. See Gen. 3. 24 ; Ex. 
25. 18-23 ; 37. 7, 9 ; Lev. 16. 2 ; Numb. 7. 89 ; 1 Kings; 
6. 23 ; 8. 7 ; 2 Chron. 3. 10, 13 ; Ezek. 1. 10. 

Color— -S. of the nature of the things to which it is 
applied : black, of anguish and affliction, Job. 30. 30 ;. 
Rev. 6. 5-12 ; pale, of mortal disease, Rev. 6. 8 ; red, 
of bloodshed, or victory, Zech 6. 2 ; Rev. 12. 3 ; or of 
what cannot be discharged, Is. 1. 18; white, of beau- 
ty and holiness, Ecc. 9. 8 ; Rev. 3. 4 ; white and shin- 
ing was the Jewish royal and priestly color, as purple 
was the Roman. 

Crown — S. of delegated authority, Lev. 8. 9 ; or of 



TALKS TO SUNDAY-SCHOOL TEACHERS. 139 

imperial authority and victory, Rev. 19. 12 (Greek, 
diadem). 

Cup — S. of enticing luxury, Rev. 1 7. 4 ; of idola- 
trous rites, 1 Cor. 10. 21 ; of a man's portion, Rev* 
14. 10; 18. 6. 

Drunkenness — S. of the folly of sin, Jer. 2. 7 ; of 
the stupidity produced by divine judgments, Is. 29. 9. 

Earthquakes — S. of violent agitation, Joel 2. 10 ; 
Hag. 2. 21 ; Rev. 6. 12. 

Eating — S. of meditation, and communion with 
truth, Is. 55. 1, 2 ; of results of previous conduct, 
Ezek. 18. 2 ; of the destruction of a man's peace or 
property, Rev. 17. 16 ; Ps. 27. 2. 

Egypt — S. of a proud persecuting power, as Rome, 
Rev. 11. 8. 

Eyes — S. of knowledge, fidelity, glory, Zech. 4. 10; 
of government, Num. 10. 31. Evil eye — envy ; boun- 
tiful eye — liberality. 

Fire — S. of God's word, Jer. 23. 29 ; Hab. 3. 5 ; of 
destruction, Is. 42. 25 ; Zech. 13. 9 ; of purification, 
Mai. 3. 2 ; of persecution, 1 Pet. 1. 7 ; of punishment 
and suffering, Mark 9. 44. 

First-born — had power over their brethren, Gen. 27, 
37 ; were the priests of the family, Ex. 24. 5 ; were 
consecrated to God, Ex. 13. 2, 13 ; sanctified the fam- 
ily by their own acceptance, and had a double share 
of the inheritance, Deut. 22. 17 ; see Heb. 2. 10, 11 ;, 
.3 1 ; Col. 1. 12. 



140 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Fish — S. of the rulers of the people, that is, of the 
sea, Ezek. 29. 45 ; Hab. 1. 14. 

Forehead, written on — the mark of a priest, Lev. 

19. 28 ; of a servant, and a soldier, Rev. 22. 4. Serv- 
ants of idols wore a mark, a name, or a number ; see 
Rev. 13. 16. 

Forest — S. of a city or a kingdom ; tall trees, the 
rulers; Is. 10. 17-34; 33. 19; Jer. 21. 14; Ezek. 

20. 46. 

Frogs — S. of unclean, impudent enemies, Rev. 16. 
13. 

Garments— $. of qualities, or condition ; clean gar- 
ments, of purity; white, of holiness, Ps. 51. 7; or 
happiness, Is. 52. 1 ; Rev. 3. 4 ; Zech. 3. 3 ; to bestow 
garments was a mark of favor, 1 Sam. 18. 4. 

Gems — S. of magnificence, beauty, variety. 

Grapes, ripe — S. of people ready for punishment, 
Rev. 14. 18 ; gleaned, a people carried away, Is. 24. 
13 ; Jer. 49. 9. 

Sands — S. of actions ; pure hands, hands full of 
blood, etc., indicate such actions respectively, Ps. 90. 
17 ; Job 9. 30 ; 1 Tim. 2. 8 ; Is. 1. 15. To wash the 
hands — S. of freedom from guilt, 1 Cor. 6. 11 ; 1 Tim. 
2. 8 ; also S. of power ; the right hand is the place of 
favor, Mark 16. 19. To give the hand of fellowship 
— S. of communication of rights and blessings, Gal. 2. 
9. To give the hand is to yield to another, Ps. Q8. 31; 
2 Chron. 30. 8 ; to lift up the right was a sign of 



TALKS TO SUNDAY-SCHOOL TEACHERS. 141 

swearing, Gen. 14. 22 ; Dan. 12. 7. A mark on the 
hand was a sign of servitude and of idol worship, 
Zech. 13. 6 ; hands put on another, a sign of trans- 
mission of blessing, authority or guilt, Gen. 48. 14-20;, 
Dan. 10. 10 ; hands of God laid on a prophet indicates 
spiritual influence, 1 Kings 18. 46 ; Ezek. 1. 3 ; 3. 22;, 
his finger, less influence ; his arm, greater. 

Harp — a sign of praise and joy, Ps. 49. 4 ; 33. 2 ; 
used especially after victory, 2 Chron. 20. 28 ; Is. 30., 
32 ; Rev. 19. 1, 2. 

Harvest — S. of a time of destruction, Jer. 51. 33 ;. 
Is. 17. 5 ; Rev. 14. 14-18. Sickle, the S. of the in- 
strument, Joel 3. 13 ; S. of time of complete deliver- 
ance, or ingathering, Hos. 6. 11 ; S. of the field of la- 
bor for the church, Matt. 9. 37. 

Heaven and earth — used in a threefold sense : the 
invisible and moral ; the visible and literal ; and the 
political. In the last two, heaven is a symbol of rulers; 
earth, of the people ; heaven" and earth, of a kingdom 
or polity, Is. 51. 15, 16 ; 65, 17 ; Jer. 4. 23, 24 ; Matt. 
24. 29. To fall from heaven is to lose dignity ; heav- 
en opened, a new phase in the political world ; a door 
opened in heaven, the beginning of a new govern- 
ment ; see Hag. 2. 6-22. Sun, moon and stars are S. 
of authorities, supreme or secondary, Is. 24. 21, 23 ^ 
Joel 2. 10 ; Rev. 12. 1. 

Horn — S. of power, Deut. 23. 17 ; 1 Kings 22. 11 ; 
Mic. 4. 13 ; so of regal dignity, Jer. 48. 25 ; Dan. 8^ 



142 TALKS TO SUNDAY-SCHOOL TEACHERS. 

9 ; Rev. 13. 1. Horns of the altar when touched, was 
a sanctuary, Ex. 21. 14 ; Amos 3. 14 ; Jer. 17. 1. 
Horns, or rays, were part of the glory ascribed to God, 
Deut. 33. 2 ; Hab. 3. 4 ; and also to Moses. 

Incense — S. of prayer, Ps. 141. 2 ; Rev. 8. 4 ; Mai. 
1. 11 ; it was offered with fire taken from the burnt 
offering. 

Key — S. of authority ; a commission to open and to 
shut, Is. 22. 22 ; Rev. 1. 18 ; 3. 7 ; 20. 1. 

Lamp — (so candle should be translated) S. of light, 
joy, truth, and government, Rev. 2. 5 ; see Ex. 25. 31, 
32 ; 1 Kings 11. 36 ; i. e., a successor shall never fail, 
Ps. 132. 17. 

Manna — S. of divine, immortal sustenance, Rev. 2. 
17 ; see Ex. 16. 33, 34. 

Marriage — S. of union under covenant, and so of 
perfection, Is. 54. 1-6 ; Rev. 19. 7. 

Measure, to, or divide — S. of conquest, and pos- 
session, Is. 53. 12 ; Zech. 2. 2 ; Amos 7. 17, where re- 
measurement implies re-possession. 

Mother — S. of the producer of anything, Rev. 17. 
5 ; S. of a city whose inhabitants are her children, 2 
Sam. 20. 19 ; Is. 49. 23 ; of the metropolis whose 
daughters are dependent cities, Is. 50. 1 ; Hos. 2. 5 ; 
of the New Testament church, Gal. 4. 26. 

Mountain — S. of stability and greatness, Is. 2. 2 ; 
Dan. 2. 35. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 143 

Trees j tall — S. of rulers, Ezek. 31. 5-9 ; low, of com- 
mon men, Rev. 7. 1 ; 8. 7. 

Trumpet, blown — S. of the warning of the approach 
of important events. 

Vine — S. of luxuriant productiveness, Jer. 2. 21 ; 
Hos. 14. 7 ; Rev. 14. 18 ; vintage, of the destruction 
of such, Rev. 14. 19. 

Virgins — S. of faithful servants, uncorrupted by 
idolatry, Rev. 14. 4. 

Wind, agitating the air — S. of commotions ; re- 
strained, of tranquillity, Rev. 7. 1. 



CHAPTER VIL 

HINTS AND HELPS TO BIBLE INTERPRETATION. 

1. Human feeling s, actions and parts are ascribed 
to God, not that they are really in him, but because 
such effects proceed from him as are like those that 
flow from such things in men. See Gen. 6. 3, 6; 11. 
7 ; 18. 33 ; Ps. 60. 8 ; 78. 65 ; Is. 1. 24 ; Jer. 7. 13 ; 
Heb. 10. 12; Jas. 5. 4; 2 Pet. 2. 9, etc. 

God is spoken of as dealing with men as they deal 
with him. See Josh. 7. 12; Judges 2. 20, 21 ; 2 Sam. 
22. 26, 27; 2 Chron. 15. 2; Matt. 6. 15; 18. 35; John 
15. 14. 

2. Abstract and inanimate things are personified. 
The heavens, the earth, death, and destruction have 
ears ; the deep has hands ; and the mountains have 
eyes, etc. 

3. Opposite statements are to be car ef idly com- 
pared. Gen. 2. 2 and John 5. 17; Ex. 24. 10 and John 
1. 18; 1 Sam. 15. 11 and 29, etc. 

4. General statements are frequently to be limited. 
Prov. 3. 16 ; 9. 11 ; 10. 27 ; 11. 14, 15 ; Mark 16. 17, 



TALKS TO SUNDAY-SCHOOL TEACHERS. 145 

18; John 3. 22; 11. 9; Rom. 3. 10, 11; 9. 30; 1 Cor. 

7. 32. 

5. Positive statements are! sometimes to be under- 
stood comparatively. Gen. 45. 8 ; Ex. 16. 8 ; 1 Sam. 

8. 7; Prov. 8. 10; Jer. 7. 22, 23 ; Joel 2. 13 ; Matt. 9. 
13 ; 11. 18, 19 ; 15. 24 ; 23. 2 ; Luke 14. 12 ; John 5. 
22, 30; 6. 27; Rom. 9. 21; 1 Cor. 1. 17; 3. 7; Col. 3. 
2; 1 Tim. 1. 9; 6. 8. 

6. General reasonings of various hinds are some- 
times employed from the nature, attributes, and actions 
of God ; from the nature, and social relations of man 
— for analogy, contrast, cause and effect, the greater 
and the less, the less and the greater, the truthfulness 
of the senses, self -consciousness, the truths of testi- 
mony, the works of nature and providence, from expe- 
rience, etc. 

7. The language of the messenger frequently glides 
into that of the sender. Gen. 16. 10 ; 18. 14 ; Ex. 7. 
16, 17 ; 15. 25, 26 ; Deut. 11. 13-15 ; Is. 10. 4, 7, 25, 
26; 50. 3, 4; Jer. 4. 19-27 ; Zech. 2. 8-11. 

8. What a servant says or does is ascribed to the 
master. Matt. 19. 4, 5. 

9. Persons and things are spoken of according to 
what they once toere, or professed (or are presently 
thought) to be y though not really so, either formerly or 
at present. 1 Sam. 13. 14 ; 1 Kings 13. 11 ; Jer. 28. 
1, 5, 10 ; Ezek. 16. 4 ; Matt. 5. 13 ; 9. 12, 13 ; 10. 3; 



146 TALKS TO SUKD AY-SCHOOL TEACHERS. 

Luke 2. 1, 48; 15. 7, 24, 29; 16. 15; Acts 28. 2; Rom. 

6. 2; 1 Cor. 1. 21; 2. 6; Titus 1. 12; 2 Pet. 2. 1. 

10. Words are frequently used in an ironical man 
ner. Judges 10. 14; 1 Kings 18. 27; 22. 15; Job 12 
2; Ezek. 11. 9; Matt. 25. 26; Mark 7. 9; 1 Cor. 4. 8. 

11. Clauses sometimes need transposition. Matt, 

7. 6; Mark 9. 13; 11. 13; 15. 21; Acts 4. 27, 28; 5 
12, 15, 38, 39; 28. 18; 1 Tim. 1. 13, 14. 

12. Hebraisms, JOatinisms, Syriacisms, etc., are fre- 
quently used. Abba, acceldama, amen, corban, eph 
phatha, eloi, hallelujah, etc. ; centurion, census, colony, 
legion, libertine, mile, forum, etc. ; to accept, that is 
lift up the face of any one ; to have compassion, that 
is, have the bowels moved for any one; flesh and blood, 
that is, a human being; to confess (in, with) one; one 
for first, etc. 

13. The same persons and places have different 
names. Abiathar and Abimelech; Abihud and Me- 
shallum; Abram and Abraham; Adah and Bashemath; 
Ahaziah, Azariah and Jehoahaz, etc. Nebuchadnezzar 
is spelled in seven different ways. There were two 
places called Bethlehem, Cana, etc.; three persons 
named Herod, and several named Abimelech, Agag, 
Artaxerxes, James, John, Mary, Moses, Pharaoh, 
Zachariah, etc. 

14. The same word has frequently a different mean- 
ing even in the same verse. Lev. 16. 8; Matt. 8. 22; 



TALKS TO SUNDAY-SCHOOL TEACHERS. 147 

13. 12; Rom. 4. 25; 14. 13; 1 Cor. 10. 2; 15. 51; 2 
Cor. 5. 21; 1 John 5. 20. 

15. The name of a book or a writer is frequently 
omitted. Acts 1. 4; Rom. 9. 7; Gal. 3. 11, 12; Heb. 

1. 6; 2. 6. 

The name of the writer is frequently put for his 
writings. Luke 16. 29, 31; 24. 27; Acts 15. 21; 2 
Cor. 3. 15. 

The subject treated of is frequently put for the 
book or the writer. Mark 2. 26; 12. 26; Rom. 11. 2. 

16. Parentheses need careful attention. Gen. 13. 
10; Is. 52. 14; Mark 9. 13, 38-40; Luke 1. 27, 55, 70; 
Acts 1. 19, 25; 4. 27; 14. 2; Rom. 1. 2-6; 2. 13-16; 
5. 7, 8, 12-18; 8. 20, 21; 1 Cor. 8. 1-4; 15. 52; 2 Cor. 
5. 6-8. 

17. A negative and an affirmative statement imply 
certainty. 2 Kings 18. 36; Ps. 118. 17; Is. 38. 1; 
Luke 1. 20; John 1. 3, 20; Rom. 4. 17; 9. 1; 1 John 

2. 27. 

18. The repetition of a word denotes the superla- 
tive degree, Gen. 9. 25; Ex. 36. 33; Deut. 10. 17; 1 
Sam. 2. 3; 2 Kings 10. 15; Ps. 79. 13; Ecc. 1. 1; 7. 
24; Is. 6. 3; Ezek. 32. 28; Mic. 2. 4. 

19. Some words — nouns, pronouns, verbs, etc. — are 
expletives. Account, begin, find, seem, etc. Matt. 3. 
9; 20. 25; Mark 10. 42; Luke 3. 8; 22. 24; John 5. 
35; 7. 7, 17; Acts 11. 15; Rom. 5. 7; 1 Cor. 3. 18; 7. 
40; 10. 12; 11. 16; 14. 37; Phil. 3. 4; Heb. 4. 1; 12. 2. 



148 TALKS TO SUNDAY-SCHOOL TEACHERS. 

20. The denial of an act frequently implies denial 
of the power of acting. Gen. 13. 6; Is. 43. 13; Matt. 
12. 25 (Mark 3. 25); 17. 21 (Mark 9. 29); Rom. 9. 19. 

21. References are sometimes made to non-canonical 
books, which were true and contemporary histories. 
Num. 21. 14; Josh. 10. 12, 13; 1 Sam. 10. 25; 2 Sam. 

I. 18; 1 Kings 4. 32; 11. 41; 14. 19; 15. 7, etc. 

22. God's promises and threats are frequently con- 
ditional. Gen. 2. 17 ; 15. 18 ; 17. 7 ; 1 Sam. 2. 30 ; 
Prov. 22. 6; Is. 38. 1; Jon. 3. 4; Matt. 1. 21; 18. 32; 
19. 28; John 3. 36; Acts 37. 24, 31. Promises and 
threats are to be understood as referring to the present 
condition of man. John 3. 18; 1 Cor. 6. 9, 10. 

23. Distribution is expressed in a variety of ways. 
By repeating the cardinal number " two, two ", as in 
Gen. 7. 9, 15; Mark 6. 7; or by repeating the noun, 
"heaps, heaps", as in Ex. 8. 14; "companies, compa- 
nies", Mark 6. 39. Compare also Mark 14. 19; John 
8. 9; Rom. 12. 5; 2 Cor. 4. 16; Rev. 21. 21. 

24. Various readings are to be studied and weighed. 
Matt. 1. 25; 2. 18; 6. 4, 6, 18, 34; 23. 8; Mark 6. 20 

II. 13; Luke 2. 14; 10. 6; 12. 49; 14. 5; 16. 9; 18. 7 
21. 34, 35; John 1. 18; 5. 3; 13. 2; Acts 4. 25; 9. 31 
10. 30; 13. 19, 20; 18. 5; Rom. 4. 19; 5. 1; 8. 1; 1 
Cor. 3. 4; 6. 20; 9. 23; 11. 29; 15. 29; 2 Cor. 5. 17; 
Gal. 4. 14; Eph. 1. 18; Phil. 3. 11; Col. 2. 18; 1 Tim. 
3. 16; 6. 13, 19; 2 Tim. 4. 1, 14; Heb. 4. 2; James 5. 
9; 1 Pet. 3. 15, 21; 2 Pet. 1. 3; 2. 18; 1 John 5. 7, 8, 



TALKS TO SUNDAY-SCHOOL TEACHERS. 149 

13; 2 John 9; Jude 1; Rev. 1. 5, 6; 2. 9, 13; 17. 8; 
20. 14, etc. 

25. Interpolations are never to be adduced as proof 
texts. Matt. 6. 13; 10. 8; 17. 11; 21. 44; 23. 14; 
Mark 7. 16; 9. 44, 46; 11. 26; 15. 28; 16.9-20; Luke 
17. 36; 23. 17; 24. 12,40; John 5. 4; 7. 53; 8. 1-11; 
Acts 8. 37; 15. 34; 24. 7; 28. 29; 1 John 5. 7, etc. 

26. The order of events is frequently disregarded. 
John 2. 13 when compared with Matt. 21. 12; Gen. 
37. 1-30 with 36. 21; Judges 17. 1 with 18. 31; also, 
19. 1-21 with 1. 34. 

27. Hound and common numbers are used by the 
Bible writers. Gen. 15. 13; Ex. 12. 40; Acts 7. 6; 
Ex. 1. 5; Acts 7. 14; Matt. 17. 1; Mark 9. 2; Luke 9. 
.28. 

2 8. Supplements from other passages are frequently 
necessary. Num. 14. 30; Prov. 16. 13; Matt. 5. 34; 
Mark 16. 16; Luke 16. 18; John 4. 4; 6.44; 9.3; 
Horn. 9. 22-24; 13. 2; 1 Cor. 7. 19; Gal. 3. 17; Eph. 
4. 20; 1 John 2. 18. 

29. The definite article is sometimes injuriously 
omitted. Matt. 1. 23, the virgin; 4. 5, the pinnacle; 

14. 21, the ship; 5. 1, the mountain; 5. 15, the bushel, 
the candlestick; 7. 17, the corrupt; 7. 24, the rock; 8. 
23, the ship; 8. 32, the steep; 9. 1, the ship; 10. 12, 
the house; 12. 35, the good, the evil; 12. 43, the man; 

15. 20, the man, the man; 18. 17, the heathen, the 
publican; 23. 24, the gnat, the camel; 24. 32, the par- 



150 TALKS TO SUNDAY-SCHOOL TEACHERS. 

able; 25. 32, the shepherd; 26. 51, the servant; 28. 16, 
the mountain, etc. 

30. The definite article is sometimes injuriously in- 
serted Matt. 1. 20; 2. 13; 28. 2; Luke 2. 9; Acts 5. 
10; 7. 35; 8. 26; 12. 7, 23, an angel; Matt. 3. 3, a 
voice; 8. 8, a word; 15. 9, commandments; 22. 30, an- 
gels, etc. 

31. The coming of God (or of Christ) frequently 
means a manifestation to assist, to deliver ', to reward, 
or to punish. Ps. 50. 3; Hos. 6. 3; Matt. 16. 27; Luke 
18. 8; Rom. 9. 9; Eph. 2. 17; Heb. 10. 37; James 5. 
8; Rev. 2. 5. 

32. Things are spoken of as given, do?ie 9 or pos- 
sessed, ivh ich are only promised or proposed. Gen. 15. 
18; 27. 37; 37. 21; Josh. 1. 3; 24. 9; Jer. 1. 10; Ezek. 
24. 13; 1 Cor. 10. 33; Eph. 1. 3, 4; 2 Tim. 1. 9; Rev. 
13. 8. 

33. That which is difficult is frequently spoken of 
as impossible. Matt. 17. 20; 19. 24 (Mark 10. 25; 
Luke 18. 25); Luke 17. 1; Heb. 6. 4. 

34. The relative pronoun frequeritly refers to a 
more remote antecedent. Ps. 99. 8; Matt. 11. 1; 12. 
9; Luke 5. 17, 26; John 6. 50; Acts 4. 11; 7. 19; 10. 
6; 15. 11; 2 Thess. 2. 9; Heb. 12. 17; 1 John 5. 20; 
2 John 7. 

35. The name Christ is frequently used to denote 
the doctrine, subject, or spirit of his religion. Acts 5. 
42; 8. 5, 35; Rom. 3. 36; 8. 10; 1 Cor. 1. 24; 2 Cor. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 151 

1. 19, 21; 4. 5; 5. 17; 11. 4; Gal. 1. 16; 4. 19; Eph. 
3. 17; 4. 20; Phil. 1. 15, 16, 18; Col. 1. 27, 28; 2. 6, 
7; 2 Tim. 3. 12. 

36. The verb to have is frequently used for to hold 
fast, to use. Matt. 13. 12; 21. 26; Luke 19. 20; Rom. 
1. 28; Phil. 2. 29; 1 Tim. 1. 19; 3. 9; 2 Tim. 1. 13; 
1 Pet. 2. 16; Rev. 6. 9. 

37. The name of a person is himself or his charac- 
ter. Ps. 5. 11; 75. 1; Matt. 10. 22; 12. 21; John 1. 
12; 12. 28; 17. 6; Rev. 22. 4. 

38. To be in Christ is frequently to be a Christian. 
Rom. 8. 1; 9. 1; 12. 5; 16. 7, 9, 10; 1 Cor. 3. 1; 4. 
10, 15, 17; 15. 18, 19; 2 Cor. 2. 17; 3. 14; 5. 17, 19; 
12. 2, 19; Gal. 1. 22; Eph. 1. 3; Phil. 1.13; 2. 1; Col. 
1. 2; 2. 5; 1 Thess. 4. 16; 1 Tim. 2. 7; Phile. 8. 

39. The viord answered is frequently used ivhen no 
preceding statement appears. Matt. 11. 25; 12. 38; 
15. 15; 22. 1; 26. 63; Mark 9. 19; 10. 24. 

40. The cause or source is freque?itly used for the 
effects. The Spirit for his operations, Matt. 1. 18, 20; 
Mark 1. 8; Luke 1. 35; 4. 1; John 3. 34; Acts 10. 38; 
Rom. 5. 5; 1 Cor. 2. 13; 2 Cor. 6. 6; Eph. 1. 13; 1 
Thess. 1. 5; 2 Tim. 1. 14; Titus 3. 5; Heb. 2. 4; 1 
Pet. 1. 12; 2 Pet. 1. 21; Jude 20. 

41. Abstract words are frequently used for concrete 
ones. Gen. 15. 1; 46. 34; Judges 5. 12; 1 Sam. 15. 
29; Ps. 35. 3; Luke 2. 30; John 4. 22; 11. 25; 17. 3; 



152 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Rom. 3. 20; 8. 7; 11. 7; 1 Cor. 1. 30; 2 Cor. 5. 21; 
Gal. 3. 13; Eph. 5. 8. 

42. The phrase "to be called" frequently indicates 
actual being. Is. 1. 26; 56. 7; 60. 18; Matt. 1. 23; 
2. 23; 5. 9, 19; 21. 13; Mark 11. 17; Luke 19. 46; 
Rom. 9. 26; 1 John 3. 1; James 2. 23. 

43. Plural nouns, pronouns and verbs are frequent- 
ly used for the singidar. Gen. 1. 1, 26; 3. 22; 8. 4; 

11. 7; 19. 29; 21. 7; 46. 7; Judges 12. 7; Matt. 2. 20; 

12. 20; Mark 1. 2; 4. 30; John 3. 2, 11; 6. 45; Acts 

13. 40; Rom. 7. 14; 1 Cor. 15. 29; 2 Cor. 10. 2; Heb. 
9. 23; 1 John 1. 7, 3,4. 

44. The word God is frequently used to denote 
greatness. Gen. 1. 2; 13. 10; 23. 6; Ex. 9. 28; Deut. 
33. 1; 1 Sam. 14. 15; 2 Sam. 9. 3; Job 1. 16; Ps. 36. 
6; Jon. 3. 3; Mark 11. 22; Luke 2. 40; John 9. 3; 
Acts 7. 20; Rom. 1. 16, 18; 1 Cor. 1. 18, 24; 2 Cor. 
1. 12; Col. 2. 19; 1 Thess. 4. 16; Rev. 15. 2. 

45. Cannot, in Bible idiom, frequently means will 
not. Gen. 19. 22; Ex. 7. 21, 24; Num. 22. 18; Deut. 
12. 17; Josh. 9. 19; Judges 21. 18; Neh. 6.3; Ps. 78. 
19, 20; Is. 56. 10; Jer. 3. 5; Matt. 9. 15; Mark 3. 23; 
Luke 6. 42; John 5. 14, 30, 44; Acts 4. 30; Rom. 4. 
21; 1 Cor. 2. 14; 2 Tim. 1. 12; Heb. 2. 18; 1 John 3. 
9; 4. 20; Rev. 2. 2. 

46. Nouns are frequently used for personal pro- 
nouns. Gen. 2. 3; Ex. 16. 7; Num. 6. 24-26; Josh. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 153 

9. 21; 1 Sam. 3. 21; 1 Kings 2. 19; 2 Chron. 7. 2; 
Neb. 8. 5, 6; Esth. 8. 8; Ecc. 8. 8; Is. 14. 22; Luke 
11. 17; John 4. 1; Rom. 1. 28; 2 Tim. 1. 18; 1 John 
4. 7-9. 

47. Some particles, as all, are frequently used for 
some or most. Ex. 9. 6, 20; Matt. 3. 5; 26. 52; Luke 
11. 41; John 15. 15; 16. 13; 1 Cor. 6. 12; Col. 3. 22; 
2 Thess. 3. 2; Titus 1. 12, 13, 15; 1 John 2. 20. 

48. The vwrd some is frequently used for all. Rom. 
3. 3; 11. 17; 1 Tim. 4. 1; Heb. 3. 16. 

49. The word many is frequently used for all. Dan. 
13. 2; Matt. 20. 28. 

50. The past tense is frequently used to express the 
certainty of future action. John 13. 31; 15. 6; 17. 
18; Jude 14; Rev. 10. 7. 

51. The positive degree is frequently put for the 
comparative or superlative. Luke 9. 48. 

52. The word Spirit is used of God himself or the 
divine mind, his energy, influence, gifts; of the vital 
principle of animals, and of breath, wind, or air in mo- 
tion. Gen. 1. 1; 3. 8; 6. 3, 17; 8. 1; 26. 35, etc. 

53. Angel is used of a messenger (good or bad) 
from heaven or from men, and applied to spiritual in- 
telligences, to the pillar of cloud and fire, to the (pes- 
tilential) winds, to priests, prophets, ministers, disem- 
bodied spirits, etc. Gen. 16. 7; Ex. 14. 19; Judges 
2. 1; Ps. 97. 7; Ecc. 5. 6; Hag. 1. 13; Mai. 2. 7; Matt. 



154 TALKS TO SUNDAY-SCHOOL TEACHERS. 

4. 6; 11. 10; Mark 1. 2; Luke 7. 24, 27; Acts 7. 53; 
1 Cor. 4. 9; Col. 2. 18; Rev. 1. 20. 

54. Prophet is used of one who, professedly, an- 
nounces the will, or celebrates the works,* of God, 
whether these relate to things past, present or future, 
and it is applied to patriarchs, orators, singers, song- 
stresses, priests and preachers. Gen. 20. 7; Ex. 7. 1; 
15. 20; Num. 11. 29; 1 Sam. 10. 5; Matt. 10. 41; 23. 
34; Luke 4. 24; 7. 28; John 4. 19; Acts 11. 27; 13. 
1; 15. 32; 1 Cor. 12. 28, 29; 14. 29, 32, 37; Eph. 2. 
20; 3. 5; 4. 11. 

55. JNbuns are frequently used for adjectives. John 
6. 63; Rom. 3. 30; Eph. 5. 8. 

56. Active verbs frequently express only an attempt 
to do the action. Deut. 28.68; Ezek. 22.13; Matt. 
10.39; 17.11; John 1. 9, 29; 12.32; Rom. 2. 4; 1 
Cor. 10. 33; Gal. 5. 4; Phil. 3. 15; 1 John 1. 10; 2. 
26; 5. 4, 10; Rev. 12. 9. 

b. Active verbs frequently express a permission 
to do. Ex. 4. 21; 5. 22; 2 Sam. 24. 1; Jer. 4. 10; 
Ezek. 14. 9; Matt. 6. 13; Mark 5. 12; John 13. 27; 
Acts 13. 29. 

c. Active verbs frequently exprees an announce- 
ment of the action. Gen. 41. 13; Lev. 13. 6; 2 
Kings 2. 24; Is. 6. 10; Jer. 1. 10; Matt. 16. 19; 
John 8. 10, 11; Acts 10. 15; 1 Cor. 6. 2. 

d. Active verbs frequently express giving an oc~ 



TALKS TO SUNDAY-SCHOOL TEACHERS. 155 

casion for the action. Gen. 42. 38; 1 Sam. 23. 7; 
2 Sam. 16. 10; Matt. 5. 32; Acts 1. 18; Rom. 2. 5; 
1 Cor. 7. 16; James 5. 20. 

e. Active verbs frequently express a direction or 
sanction to the action. Gen. 3. 21; John 4. 1, etc. 

f Active verbs frequently express a promise to 
do the action. Ezek. 13. 22, etc. 

g. Active verbs frequently express a continuance 
of the action. 1 John 5. 13, etc. 

h. Active verbs frequently express what is done 
by a deputy, Gen. 16. 13, etc. 



CHAPTER VIL 

OUTLINE OF CHRISTIAN DOCTRINE. 

1. Inspiration of the Scriptures. Holy men wrote 
the Scriptures in obedience to the command of God. 
They were kept from error, we know not how. In- 
spiration discovered new truths and superintended the 
communication of old truths. Ex. 4. 15, 16; 19. 9; 
the whole of Leviticus; Deut. 4. 2; Num. 23. 12; 2 
Sam. 23. 2; Jer. 1. 7-9; Ezek. 3. 4-10; Mic. 3. 8; 
Luke 1. 20; John 14. 26; 16. 13, 14; Acts 1. 16; 28. 
25; 1 Cor. 2. 13; 14. 37; 1 Thess. 2. 13; 4. 8; Heb. 

3. 7; 1 Pet. 1. 11; 2 Pet. 1. 21; 3. 1, 2. 

2. Sufficiency of the Scriptures. The Scriptures 
contain all truths necessary to salvation. They con- 
sist of the books of the Old and New Testaments, of 
whose authority there has never been any doubt in the 
church. (The Apocrypha consists of disputed books, 
-accepted by the Roman Church but rejected by Prot- 
estants generally.) 

3. Of the Godhead. There is but one God; Deut. 

4. 39; 6. 4, 5; Is. 44. 6, 8; Mark 12. 29; John 17. 3; 
1 Cor. 7. 4, 6. "God is a spirit": John 4. 24; Gen. 
1. 2j 6u 3; Horn. 8. 9; 2 Cor. 3. 17; Col. 1. 15; 1 Tim. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 157' 

1. 17; 1 Pet. 4. 14. God is eternal: Gen. 2. 38; Deut. 
33. 27; Ps. 90. 2; Is. 57. 15; Rev. 4. 8. God is al- 
mighty: Gen. 17. 1; Ex. 6. 3; Mark 10. 27; 2 Cor. 6. 
8; Rev. 4. 8; 15. 3; 19. 6. God is omnipresent: I 
Kings 8. 27; Ps. 139. 7-10; Jer. 23. 24; Eph. 1. 23. 
God is omniscient: Job. 21. 22; Ps. 139. 1-6; 147. 5; 
Dan. 2. 22; Acts 15. 18; Rom. 11. 33-36. God is un- 
changeable: Num. 23. 19; 1 Sam. 15. 29; Ps. 102.27;; 
Mai. 3. 6; Heb. 5. 18; James 1. 17. God is a being 
of justice: Deut. 32. 4; Ps. 19. 8, 9; 89. 14; Is. 45. 
21; Rom. 2. 6. God is good: Ps. 25. 8; 86. 5; 145. 
9; Matt. 5. 45; John 3. 16. God is holy: Hab. 1. 13J 
Ps. 12. 7; 45. 7; Is. 61. 8; Heb. 1. 9. 

In the unity of the Godhead there are three per- 
sons, of one substance, power and eternity. 

Of Christ. His divinity: Is. 9. 6; 45. 23 and Rom.. 
14. 10-12; John 1. 1; Rom. 9. 5; 1 John 5. 20; Rev.. 

1. 7, 8. His humanity: Luke 2. 7; Rom. 1, 3; 1 Tim. 

2. 5; Heb. 2. 14, 16; 3. 3. His mission: Matt. 20. 28; 
Rom. 3. 24; 1 Cor. 1. 30; Gal. 4. 4; 1 Tim. 2. 6; Ti- 
tus 2. 4; Heb. 9. 15. 

Sis offices. Mediator: Heb. 8. 6; 9. 13-15; 12.24., 
Intercessor: Rom. 8. 34; Heb. 7. 25; 9. 24. Advo- 
cate: 1 John 2. 1, 2; 4. 10. He taketh away sinn 
John 1. 29 and Ex. 29. 38, 39 and Is. 53. 7; Rom. 5., 
9; Heb. 2. 14; Eph. 1. 7; 1 John 1. 7; Rev. 1. 5; 7. 
14. 

Of the Holy Spirit. His divinity: John 15. 26; 



158 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Acts 5. 3, 4; Heb. 1. 1 and 2 Pet. 1. 11, 21; Heb, 9. 
14. His personality: Acts 5. 3; 8. 29; 20. 28; 28. 25, 
26. His offices. Reprover of sin, etc.: John 16. 8- 
11. Regenerator: John 3. 3. Witnesser: Rom. 8. 
16; Heb. 10. 15. Sanctifier: 2 Thess. 2. 13. Aid in 
prayer, Rom. 8. 26. Comforter: John 14. 26; 15. 26; 
16. 7. Guide into the truth: John 14. 26; 16. 13, 14. 
He gives power to be efficient: Acts 1. 8. 

4. The unity of mankind. All the various races 
of men have descended from one pair, Adam and Eve, 
and are therefore of one blood. Acts 17. 26; Mai. 2. 
10; Gen. 3. 20. 

5. The immortality of the soul. The Scriptures 
teach that the human soul is immortal, and does not 
die with the body. Ecc. 3. 21; 12. 7; Ps. 90. 10; 
Matt. 10. 28; 17. 3 and Deut. 24. 5, 6; Matt. 22. 31, 
32 and Mark 12. 27 and Ex. 3. 6; Luke 12. 4, 5; 16. 
22, 23; 23. 42, 43; Acts 7. 59; Rom. 8. 35, 38, 39; 2 
Cor. 5. 1, 6, 8; Phil. 1. 21, 23, 24; 2 Pet. 1. 13, 14. 

6. The fall of man. Man was created in the image 
of God, By transgression he fell into sin and misery, 
lost the image and favor of God, and became subject 
to pain and death. His descendants are individually 
born in the image of fallen Adam, with tendencies to 
evil. Gen. 1. 2, 27; Ezek. 4. 24; Ecc. 7. 29; Gen. 3; 
5. 1, 3; Rom. 5. 12, 17-19; Job 14. 4; Ps. 51. 5; Eph. 
2. 3. 

7. Redemption is the work of our Lord Jesus Christ, 



TALKS TO SUNDAY-SCHOOL TEACHERS. 159 

whereby satisfaction for sin is so far made to the di- 
vine law, that, on condition of repentance and faith, 
man may be delivered from the guilt, power, pollution 
and punishment of sin. Rom. 3. 24, 26; 8. 23; 1 Cor. 
1. 30; Eph. 1. 7, 14; Heb. 9. 12, 15. 

8. Repentance. Evangelical repentance consists of 
sorrow for sin and a purpose to reform. That sorrow 
is produced by the illuminating of the mind by the 
Word of God, applied by the Holy Spirit. The pur- 
pose to reform springs from a sorrowful sense of sins. 
The evidence of true repentance is the manifestation 
of that sorrow and purpose by ceasing to do evil and 
beginning to serve God. Acts 17. 30, 31; 1 Cor. 7. 
9-11; Luke 24. 47; Acts 5. 31; Matt. 3. 8. 

9. Faith. The meaning of the term faith is, belief 
of the truth. Evangelical faith consists of two things: 
(1) A well-grounded conviction, based on the evidence 
of the Word of God ; and (2) a special trust, or reliance 
of the soul on Christ for salvation. Heb. 11. 1, 6; 
Eph. 2. 8, 9; Rom. 3. 24, 25; 8. 24, 25; 10. 17. 

10. Justification. There are two ideas of justifica- 
tion — that of pardon, and that of approval. The first 
(pardon) is that act of God's free grace in which he 
forgives our sins that are past and accepts us as right- 
eous in his sight for the sake of Christ. The second 
is that approval that God gives to those who do his 
will. The first is the justification by faith taught by 
St. Paul. The second is the justification by works 



160 TALKS TO STTKD AY-SCHOOL TEACHERS. 

taught by St. James. Rom. 5. 1-3; 3. 24-26; Acts 
13. 38, 39; James 2. 24; Rom. 8. 1; Matt. 16. 27; 2- 
Cor. 5. 10; Eph. 6. 8; Rev. 22. 12, 

11. Regeneration, sometimes termed the New Birth y 
is that change wrought in the believer whereby spirit- 
ual life is imparted to the soul, and he becomes a child, 
of God. The regenerated are set free from the reign- 
ing power of sin, and are enabled to bring forth the fruit 
of the Christian life. This change takes place at the 
time of pardon. John 3. 5; Gal. 4. 6, 7; I John 3. % 
10; 5. 4. 

12. Sanctijication is that change wrought in the be- 
liever by the Holy Spirit, whereby he is made holy in 
heart. It is the privilege of every believer to be 
wholly sanctified, and to love God with all the heart 
in this life. Sanctification, like Justification, is by 
faith in Jesus. 1 Thess. 5. 23, 24; 1 Cor. 1. 30; Heb. 
10. 10. 

13. Future rewards and punishments. God has ap- 
pointed a day in which he will judge the world, in 
righteousness, by Jesus Christ, according to the gos- 
pel. The righteous shall have in heaven an inherit- 
ance incorruptible, undefiled, and that f adeth not away. 
The wicked shall go away into everlasting punishment. 
Acts 17. 31; Matt. 25. 41-46; Mark 9. 43-48; 1 Pet. 
1. 3-5. 

14. The Sacraments. There are two sacraments, 
Baptism and the Lord's Supper. They are ceremonies 



TALKS TO SUNDAY-SCHOOL TEACHERS. 161 

instituted by our Lord, to be perpetuated by his 
church as signs and seals of the covenant of redemp- 
tion. As signs they represent, in action, the great 
blessings of the covenant. As seals they are standing 
pledges of the divine fidelity to bestow those blessings 
upon all who enter into covenant with God. 

Baptism is the application of water, in the name of 
the Father, the Son, and the Holy Ghost, as an out- 
ward sign of the inward sealing of the Holy Ghost. 
It is the duty of all believers to be thus baptized. 
Matt. 28. 19; Mark 16. 16; Acts 2. 38; Matt. 3. 11; 
Acts 1. 5. 

The LorcVs Supper is a feast, in which bread and 
wine are used as symbols of our Lord. It is the duty 
of all believers to celebrate this feast. By thus doing 
they commemorate the death of Christ and confess 
their trust in him. Matt. 26. 26-28; 1 Cor. 11. 23-29. 

15. Of the family. (1) Marriage was instituted by 
God, in the Garden of Eden, for the whole human 
family. Gen. 2. 18 and Matt. 19. 5-9; 5. 31, 32; Rom. 
7. 23; Eph. 5. 22, 33; Col. 3. 18, 19; Titus 2. 3-5; 1 
Pet. 3. 1-7. 

(2) Parents are under obligations to nurture, pro- 
tect and rear their children. Eph. 6. 4; Col. 3. 21; 
Prov. 22. 6. 

(3) Children are under obligations to reverence and 
honor their parents. Ex. 20. 12; 27. 16; Prov. 15. 5; 
SO. 17; Eph. 7. 1; Col. 3. 20. 



162 TALKS TO SUNDAY-SCHOOL TEACHERS. 

16. Of the Church. 

(1) The visible church of Christ is a congregation 
of pure men, in which the pure word of God is 
preached, and the sacraments are duly administered. 

(2) The term church in the Scriptures is used, some- 
times, to denote all Christians, on earth and in heaven, 
Heb. 12. 23; Eph. 1. 22, 23; 5. 27; Col. 1. 18, 24. 

(3) The term church is more commonly used in the 
New Testament to denote a single congregation of 
Christians. The early Christians were organized into 
such churches. Acts 8. 1; 9. 31; 11. 26; 14. 23, 27; 
16. 5; Rom. 16. 1, 4, 23; 1 Cor. 7. 17; 2 Cor. 11. 8; 
Gal. 1. 22; Rev. 1. 4. 



CHAPTER IX. 

an exercise in word painting. 

The Prodigal Son. 

Picture Number One — A Farmer's Home. 

A white picket fence next to the road. A gate, 
opening to a graveled walk leading to the front door 
of a house. Three evergreen trees on each side of the 
walk. A two-story white house, with the end to the 
road, standing quite a distance back. There are two 
windows below and two above, covered with green 
blinds. There is a wing on the right hand side of the 
house, with a porch in front. Four children, two 
boys and two girls, and a little black dog, are at play 
in the yard. The older boy is about twelve years old, 
the younger ten, the older girl eight, the younger six. 
It is hard to tell the age of the little dog. The boys 
are dressed in blue overalls and over- jackets; broad- 
brimmed straw hats and stout shoes. The girls are 
dressed in blue and white gingham, stout shoes, and 
broad-brimmed straw hats, trimmed with pink ribbon, 
with long streamers hanging down behind. The little 
dog is black all over except a white spot on his fore- 



164 TALKS TO SUNDAY-SCHOOL TEACHERS. 

head, one on his breast, and a few white hairs in the 
end of his tail. His name is Pero. 

Picture Number Two — Dinner at the Farmer's 
Home, 

The dining-room is in the wing of the house. 

A long extension table. The father si£s on this side 
(point), the mother on that side (point), the hired girl 
at the mother's left hand (point), the older boy next 
at the end of the table, and the younger at the fath- 
er's right hand (point), so he can keep him straight. 
Do you know what that means ? The hired man sits 
at the father's left hand (point), the older girl at the 
end of the table, next, and the younger girl at the 
mother's right hand (point), so she can keep her 
straight. Do you know what that means ? 

The Dinner. 

They have boiled chicken, chicken gravy, mashed 
potatoes, home-made bread, nice, yellow, home-made 
butter, honey, gingerbread, cider apple-sauce, and 
pumpkin-pie. 

Picture Number Three — A Sick Boy. 

The mother is sitting in her sewing-chair by the 
window in the dining-room. The children are all sev- 
eral years older than when we saw them last. So is 
the little dog. The boys have been down to the vil- 
lage. As they approach the door, the younger is seen 
to be very pale. He staggers into the room and falls 
across his mother's lap. The mother screams with 



TALKS TO SUNDAY-SCHOOL TEACHERS. 165 

fright, but the older boy laughs and laughs. The 
mother screams to him, u What ails this child ?" but 
he laughs and laughs. What do you suppose ails the 
sick boy that would make his brother laugh? As 
many as would like to know hold up your hands. He 
has been trying to learn to smoke. 

Picture Number Four. 

It is the dinner hour again at the farmer's home. 
All are seated at the table as in Picture Number Two. 
The younger boy is pouting. Did you ever see a boy 
pout ? Did you ever see a girl pout ? Do you know 
how they put out their lips when they pout ? Let me 
see if you can do it. He will not eat his dinner. Did 
you ever see a boy when he would not eat his dinner ? 
Something must be going wrong when a boy will not 
eat his dinner. What do you suppose ails this boy ? 
He wants to go the circus, and his father thinks it is 
not best. He leaves the table. He goes up stairs. 
He slams the door after him. Did you ever know a 
boy to slam the door after him ? Did you ever know 
a girl to do it ? Do you know how they feel when 
they do so ? He soon comes down dressed in his best 
clothes. His hat is tipped a little on one side. He 
always does that when he is dressed up. He has a 
fancy cane in his hand. Did you ever see such a fel- 
low ? He says to his father, " If you have any money 
for me you might as well give it to me now, for I am 
going to leave. I can never go anywhere, nor have 



166 TALKS TO SUNDAY-SCHOOL TEACHERS. 

any pleasure, as long as I stay here. If I'd always 
stay home and feed pigs, I suppose I'd be all right." 
The father looks at him a moment with tearful eyes, 
then turns to his desk and writes out a check on the 
bank for a large sum of money and gives it to him. 
The boy takes it and turns away without so much as 
a thank you in return. He leaves the house without 
bidding the girls or his mother good-bye. He stops 
at the gate and lights a cigarette. With this in one 
side of his mouth, his hat tipped on one side, and 
twirling his cane in the fingers of his right hand, he 
starts out into the world for himself. He is very ex- 
cited. He is thinking rapidly ; he thinks out loud ; 
" Well, I'll go to Chicago. I am now eighteen years 
old. I can take care of myself. I'll go into business, 
and by and by I'll come back here rich, and show 
them that there was no use in tying up a boy as I've 
been. But I'll have some fun first. I've never had 
any yet. I'll see a little of the world while I'm about 
it." He goes to the depot and buys a ticket for Chi- 
cago. 

Picture Number Five. 

He has arrived in Chicago. He goes to the Palmer 
House. That is first-class. He designs to be a first- 
class young man. He looks up at the seven-story 
building with a feeling of importance ; it means some- 
thing to live in such a building as that. He goes to 
the clerk's desk and writes his name in the register. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 167 

He is careful to let it be known that he has plenty of 
money. Several young men draw near. They desire 
to become acquainted with him. They manifest great 
interest in him. They offer him their services to show 
him about the city, and to make his visit pleasant. 
He is flattered by their attentions, and accepts of their 
offer. They belong to the class who are friendly to 
you as long as your money lasts ; when that is gone, 
they'll be gone. They may help themselves to your 
money if there is a good opportunity. 

Picture Number Six. 

Winter is approaching. His money is running low. 
He has spent the summer with the fast young men of 
the last picture. He begins to think of seeking em- 
ployment. He makes up his mind to take a gentle- 
man's job — of large pay, light work, that will allow 
him to wear nice clothes and have his evenings to 
himself. 

One morning as he walks along Wabash Avenue he 
sees a large card hanging on a door with the words, 
"A Man Wanted". He calls himself a man. He 
goes in ; inquires for the proprietor ; and asks for the 
situation. "Come into the office, sir," says the pro- 
prietor. "Let me see a specimen of your penman- 
ship." He steps to the desk and writes a line. What 
work ! If a fly had waded through a puddle of ink 
and then walked over the paper, his tracks would have 
been about as intelligible as his writing. " Oh, you'll 



168 TALKS TO SUNDAY-SCHOOL TEACHERS. 

never do for me," says the merchant. How ashamed 
our nice yonng man feels ! He is not quite as tall as 
when he entered the door. He says to himself, "It is 
too bad ; there is a splendid place. If I had just paid 
better attention to my practice when I went to school 
I might have had a good job here." But no, he want- 
ed fun when he went to school, and now he begins to 
see the result of it. 

Picture Number Seven. 

He calls now at another place. "Let me see some 
of your figuring," says the merchant; "add up these 
figures." It is only a double column in simple addi- 
tion. He gets about half way up and trips, and has 
to go back. He can't carry more than one hundred 
in his mind. He tries again, and again. " Oh, you'll 
not do for me," says the merchant. He walks out of 
the store not quite as tall as when he left the other. 
He feels, he looks sorry. He says to himself, " If I 
had only improved my opportunities when I was go- 
ing to school I would have been prepared for this." 

Days go by, and he does not find the gentleman's 
job he has been looking for. November frosts have 
come. Many of the shops have shut down, and thou- 
sand are out of employment. 

Picture Number Eight. 

It is the middle of November ; in the morning after 
breakfast. He is approached by the clerk of the Palm- 
er House and asked to pay his last week's board. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 16& 1 

He answers, "I have no money, sir." "No money! 
Then what are you doing here?" "I am looking for 
a job of work, and as soon as I find one, I'll settle up." 
"We can't wait for that," says the clerk; "get right 
out of here." "Let me go and get my trunk." "No, 
sir; you can't have that until you pay up." And he 
is driven out into the street. He is without money, 
without work, without friends. Those nice young 
men are none of them in sight. Such are never around 
when you are in need. 

He walks up and down the streets of the city all 
day looking for work, but finding none. No dinner ;. 
no supper ; the wind blows strong and cold ; he knows 
of no place where he can lodge for the night. He 
wanders south on State street to Twenty-second street. 
He turns to the right, and follows on until he reaches 
the lumber district. Here the lumber is piled from 
seventy to eighty feet high for a long distance along 
the streets. He looks about him to see if he is being 
watched by the police. Seeing none, lie crawls into a 
pile of loose lumber and lies down to sleep. See him ! 
as he lies there, curled up and trying to sleep. See 
how he shivers with the cold ! He is that beautiful 
young man who left home feeling so grandly, and 
who was going to show his father and mother that he 
could get along without them. 

He dreams — he is home again. It is dinner time. 
He is very hungry. His father is loading a plate for 



170 TALKS TO SUNDAY-SCHOOL TEACHERS. 

3iim, with one of bis mother's old dinners. He reach- 
es out to receive it, and — it is all a dream. With a 
groan he rolls over, and goes to sleep again ; and 
-dreams the same, and awakes again. So he passes 
the night. 

Picture Number Nine. 

It is morning. He is awakened by the lumbermen 
who have commenced their daily toil. He comes 
-crawling out from the lumber pile, covered with saw- 
dust and slivers which have been forced into the tex- 
ture of his garments by rolling during the night. He 
lias no place to wash nor comb nor brush. In mercy 
Tie has no mirror in which he can see himself. He is 
a beautiful specimen. He is that beautiful young man 
^vvho was going to see the world, and have some pleas- 
ure before he settled down to business. Well, he is 
.seeing the world ! 

He tramps the streets all day, to find work ; but 
every body is suspicious of him now. His fashionably 
•♦cut clothes, his nobby hat, his soft hands, with his 
soiled and unkempt appearance, brand him now, not 
as an honest laborer, but as a vagabond. Men with 
coarse clothes, sunburnt faces, and horny hands, get 
jobs of shoveling coal and cleaning streets in prefer- 
ence to him. Without breakfast, dinner, or supper, 
-weary and heartsick he seeks the lumber pile again, 
and passes the night, as he did the one before. The 
morning comes ; as he crawls out of his hiding place 



TALKS TO SUNDAY-SCHOOL TEACHERS. 171 

bis appearance is worse than the morning before. He 
passes the day as yesterday, and the night as before. 
Five, six, seven days pass in like manner. He is still 
too proud to beg ; but he will come to it. This last 
morning he starts west on Twenty-second street ; goes 
on until he reaches Halstead ; turns south. He passes 
a bakery now and then — in the show-windows he sees 
abundance of food, but he has no money with which 
to buy. He is still too proud to beg. He reaches the 
stock-yards. Men are busy unloading hogs from the 
cars and putting them in pens. He draws near not 
like a city chap, but like one acquainted with hogs. 
The foreman sees it, and says, "A half-dollar if you'll 
help us until night." "All right," he feebly answers, 
and he has found a job at last. When evening comes 
he receives his pay ; he hastens to a bakery and lays 
it all out for a supper. He was hungry. 

Picture Number Ten. 

He now looks for a place to sleep. There are no 
lumber-yards in this part of the city. The best place 
he finds is an empty hog-car. He crawls in and curls 
down, and tries to go to sleep. Come and see ! What 
a place for a human being ! How he shivers with the 
cold ! He groans now and then ! His lips move ! Hark ! 
He says, "Father;" "Mother;" — he's dreaming of 
home. Poor fellow ! He's the young man who thought 
he could get along without father and mother. Oh, 
he'd show them ! Well, he is, isn't he ? 



172 TALKS TO SUNDAY-SCHOOL TEACHERS. 

The next morning he accepts the offer of his board 
for his work for the winter. It is the only opportuni- 
ty that he sees. He finds it is not such board as he 
had at home. The bed is not like the one his mother 
prepared for him. With no overcoat, no change of 
linen, his hair untrimmed, his face unshaven, the win- 
ter is one of humiliation, sadness, and suffering. He's 
a wretched specimen ! We'll take his picture again. 

Picture Number Eleven, 

It is a windy day in March. He stands leaning 
against a fence, watching some hogs while they eat» 
His knees are out. His elbows are out. His toes are 
out. The buttons are off from his coat. There are 
several holes in the crown of his hat through which 
long locks of hair persist in creeping, and waving in 
triumph over his misery. His face is covered with 
down very much like that on a gosling's back. His 
cheeks, his eyes, are sunken. His eyes have a far- 
away look ; evidently, he is thinking of home, mother, 
brothers, sisters, and the little black dog. Hark ! He's 
talking to himself: "If I could just have Pero's din- 
ner to-day; and his rug behind the stove, I'd be 
happy. I wish I'd never come away from home. If 
I had the money to go with, I'd start. But I'll never 
get it here. If I thought the boys and girls wouldn't 
laugh at me, I'd go anyhow. If I just had a good 
suit of clothes I'd go. I wonder if father'd take me 
back? I'm a good mind to try it." The tears are 



TALKS TO SUNDAY-SCHOOL TEACHERS. 173 

streaming down his cheeks. This is that fine young 
man who left home so lordly because his father would 
not let him go to the circus. 

Picture Number Twelve. 

He stands leaning against the fence just where, and 
as, he did yesterday. He has been crying, but there's 
a determined look upon his face. With fists clenched, 
and teeth set, he says aloud, "I'll risk it; he can't do 
more than turn me away. If I suffer, it can be no 
more than I am suffering now. So here goes." Over 
the fences he climbs, makes his way to the street ; 
stops a moment to think of the direction of home ; 
recollects enough of his old school geography to de- 
cide, and starts. 

Picture Number Thirteen. 

He has reached the country. He's hungry. He 
stops at a farmhouse and asks for something to eat; 
the woman of the house is frightened, screams " It is 
a tramp !" and calls for the dog. He runs for the 
gate ; reaches it just in time to escape the dog's at- 
tack. He begins to cry. He says aloud, "I'm not a 
tramp ; I won't be called a tramp by anybody." But 
he looks very much like one, nevertheless. 

Picture Number Fourteen. 

He calls at another farmhouse. His hunger is such 
that he'll run the risk of the house dog. He raps at 
the door. A lady opens it. She says, "Its another 
tramp." He asks for something to eat. She dares 



174 TALKS TO SUNDAY-SCHOOL TEACHERS. 

not let him into the house. She would not touch him 
for anything. She gathers up some crusts and throws 
them out of the door to him. The house dog gets a 
share of them. He goes on his way nibbling the re- 
mainder. 

Picture Number Fifteen — The Farmer's Home 
Again. 

The father is in the habit of going to the gate r 
leaning upon it, and looking down the road. The 
little black dog always attends him, and stands look- 
ing down the road also. They are standing there 
now. The form of a man is seen coming. He is 
very ragged. He has no hat. He is barefooted. He 
walks as though footsore. He seems faint and sick. 
The father watches him closely. " It's another 
tramp," he says to himself. " What is the cause of so 
many people going about the country in this manner ?" 
he asks. " Is there no cure for it ? What will be- 
come of the country ? I wonder if my boy has come 
to this ? Oh ! no ; he would not do that ; he is too 
proud for that. But this fellow makes me think of 
him. Can I believe my old eyes? 'Tis he ! 'tis he ; 
my own boy !" The old man runs to meet him as fast 
as his old legs will carry him. He throws his arms 
around the poor fellow's neck, and kisses his dirty 
face. The little black dog skips around and barks his 
welcome. The old man shouts to the hired man, 
"Tell them in the house, the boy 's come home again." 



TALKS TO SUNDAY-SCHOOL TEACHERS. 175- 

The mother, the girls, and the hired girl, all come 1 
running out. The old man shouts, "Go, get some- 
better clothes for him. I tell you he's my own boy !** 
He shouts to the hired man, "Go, kill the fat calf;: 
and then go ask all the neighbors to supper to night,, 
for the dead is alive, the lost is found." 

And the prodigal found that home was the best 
place for a boy. 



CHAPTER X. 

AN EXERCISE IN WORD PAINTING, NO. TWO. 

David and Golialh — A Temperance Lesson. 
Picture No One. 

Away up on a mountain side, sitting on a rock, is a 
•boy. Lying at his feet is a long rod, with a hook at 
one end like the top of a grandfather's cane. By his 
side stands something shaped like this (with the finger, 
in the air, mark the outline of a harp, and let the chil- 
dren name it). Around him, lying on the ground are 
some large, wooly, white bundles (motion off the 
length and width and height), and each one has a 
beautiful little head, with bright eyes, long delicate 
ears, and a mouth, and each one is chewing his supper 
over again. What are they? (Sheep.) It is a bright 
starlight night, and the boy is looking up at the stars, 
and singing. He loves to look at the stars. He loves 
to sing. He composes his own songs. He is singing 
them now : 

" When I consider the heavens, 

The workmanship of thy fingers, 

The moon and the stars that thou hast ordained ; 



TALKS TO SUNDAY-SCHOOL TEACHERS. 177 

What is man, that thou art mindful of him, 
Or the son of man that thou visitest him ? 

Picture Number Two. 

It is another starlight night. Sitting on a rock, 
away up the side of the mountain, watching the sheep 
is the same boy. The sheep are lying all about him 
on the grass. He is playing on his harp and singing 
of God. His shepherd's staff is lying at his feet. 
Suddenly a large, ugly, shaggy, black animal, about 
so long (measure with the hands), and so broad, and 
so high, with a big mouth full of teeth, and long claws 
on his feet, comes bounding out of the bushes, and 
seizes a lamb and runs away with it. The boy drops 
the harp, picks up his staff, runs after the ugly animal, 
delivers the little lamb, and then kills the ugly fellow 
that was carrying it off. What was that ugly animal ? 
(Bear.) 

Picture Number Three* 

The same boy, is sitting on the same rock, with his 
harp by his side, and his staff at his feet. The sheep 
are lying around him as before. He is singing and 
playing on his harp. Suddenly, there comes bounding 
in among the flock a large, yellow animal about so 
long (measure with the hands again), and so broad, 
and so high, with long shaggy hair about his head 
and neck, terrible mouth and claws, and long tail with 
a bushy tuft of hair at the end like a cow's, and seizes 
a kid and runs away with it. The boy drops the harp, 



178 TALKS TO SUNDAY-SCHOOL TEACHERS. 

snatches up his staff, runs after the ugly animal, makes 
him let go of the kid, and then brings back to the 
flock the little fellow. What was that ugly animal? 
(A lion.) 

Picture Number Four. 

The same shepherd boy. He is walking down a 
valley between two mountains. He has a large cheese 
under one arm and several loaves under the other. 
He is on his way to the army. His older brothers are 
soldiers. He has wanted to be a soldier, but was 
thought not old enough. How firmly and rapidly he 
walks ! How strong he seems ! He has been brought 
up to work, and now he is strong of limb and strong 
of heart. 

Picture Number Five. 

Along a mountain side, and far up towards the top, 
are the white tents of an army. In the center of all, 
much larger and spangled with gold and silver, stands 
the tent of the king. He is sitting in the door. He 
is a large, noble-looking man. But he appears sad. 
His officers are standing around him, and they seem 
sad. 

Yonder in the valley, and as far as the eye can 
reach, is seen a great army. They are the enemies of 
these on the mountain-side. Their general comes out 
every day and dares the king on the mountain to fight 
him, or send some one to fight him. The king offers 
a great reward to any one who will fight this general. 



TALKS TO SUNDAY-SCHOOL TEACHERS. 179 

But none dares to do it. The general is a great giant. 

Picture Number Six. 

The giant. He appears again. He is nearly ten 
feet tall. He wears a coat of brass that weighs two 
hundred pounds. He has a helmet of brass on his 
head. His hands, and arms, and legs and feet are 
covered in like manner. He has a shield of brass on 
his left arm with which to ward off blows, and arrows, 
and spears. He has a spear too large for a ten-year 
old boy to lift. He comes near the army on the moun- 
tain, and they fly before him. He dares them to come 
out to fight him. 

Our boy, with his cheese and bread has just reached 
the camp. He sees this giant, and how afraid of him 
the soldiers are. He looks to see if some one will not 
go forth to meet the giant. But none goes. He feels 
ashamed for his country. He tells the soldiers so. 
His brothers draw near. They say, " You naughty 
boy! What are you here for? Who did you leave the 
sheep with?" But he was not frowned down. He of- 
fers to go out and fight the giant. One runs and tells 
the king. The king sends for him. 

Picture Nkimber Seven. 

The boy stands at the door of the king's tent. He 
tells the king he will fight the giant. The king asks 
Mm, "What makes you think you can conquer him?" 
The boy tells him the story of the bear, and the lion ; 
and then says, "This battle is the Lord's. This giant 



180 TALKS TO SUNDAY-SCHOOL TEACHERS. 

defies God. I believe God will help me to conquer 
him." The king is encouraged. He takes off his 
own helmet of brass, his coat of brass, etc., and says, 
"Put these on." The boy puts them on. How he 
looks ! Did you ever see a little boy with his father's 
boots on; his coat on; his hat on? How you laughed? 
The soldiers now laugh at the boy. He takes off the 
king's coat and helmet, and says " I can't fight in these. 
I'll be ready when he comes out again." But while 
the boy was speaking, the giant came out again. 

Picture Number Eight. 

The boy hastily buckled his shepherd's belt around 
him. Hanging to it in front is a large pocket called a 
" shepherd's scrip." He ran down to a brook near by, 
and selected five small stones and put them in his 
pocket. He then takes out of it a sling. Do you 
know what a sling is? Could you tell one if you saw 
it? Is this a sling (produce one, with a smooth 
stone). How do you use it? Is this the way (pre- 
pare the sling for throwing) ? 

When he was ready the boy ran forward to meet 
the giant. When the giant saw him coming, with a 
sneer he said, "Am I a dog, that you come out against 
me in this manner?" Then he cursed the boy, and 
said, "Come here, and I'll feed you to the birds." 
What an idea ! feed a boy to the birds ! But the boy 
said, " I come in the name of the Lord of hosts whom 
you have defied." He put a stone in the sling, and, 



TALKS TO SUNDAY-SCHOOL TEACHERS. 181 

swinging it around his head, he ran forward, and let 
it fly. The stone struck the giant in the forehead ; it 
sunk into his brain ; he fell headlong to the earth. 
His army fled and left him. The boy ran to him, 
drew the giant's great sword from its sheath, cut off 
his head and bore it to the king. 

The army on the mountain became brave now, pur- 
sued their flying enemies, and returned victorious. 

Are there any giants in our land to-day ? Yes ; 
there is one terrible giant. He destroys 100,000 young 
men every year. He makes their mothers, sisters, 
and all their friends to mourn. He fills the jails and 
the penitentiaries with criminals. It costs more to 
keep him than it does to feed the entire nation. You 
can always tell when he has hold of a young man. 
He makes him walk like this (stagger like a drunken 
man). He makes the eyes red; and the end of the 
nose red. Can you tell me his name ? (Beer, wine, 
whisky.) But there is one name that stands for all? 
(Alcohol.) 

But we are told, if we will charge him a high 
price for destroying our young men that will cause 
him to do it in a nicer way? Would that be right? 
"We are told that if we will cut off one of his fingers 
that will make him stop. Do you think it will? If 
we cut off two? Three? All of them? One hand? 
Both hands? Both feet? What shall we cut off? 
(Cut off his head.) That means Prohibition. 



CHAPTER XL 

THE CHILDREN'S MEETING. 

An Illustrative Exercise. 

Children, shall we have a text as grown people do, 
in their meetings? (Yes, Sir.) As many as would like 
to do so, hold up your hands. (Hands raised.) Well, 
then repeat after me. 

1. First Timothy, — first chapter, — the fifteenth 
verse. (Have them repeat this until it is thoroughly 
committed to memory.) Now the words: "Christ 
Jesus, — came into the world, — to save sinners." 
(Have them repeat this until it is committed to mem- 
ory.) 

2. Where are the words found? What are the 
words? Who came into the world? (Christ Jesus.) 
Where did he come? (Into the world.) What did he 
come into the world for? (To save sinners.) 

3. Who is Christ Jesus? Give me all names and 
titles of his you can recollect. (The Son of God. 
The Lord. The Savior. The Redeemer.) There is 
one name you have not given me. Would you like to 
know what it is? How many would? (Hands raised.) 



TALKS TO SUNDAY-SCHOOL TEACHERS. 18? 

In a clear night what can you always see shining over- 
head ? (The stars.) What is called the first star in the 
evening? (The evening star.) What the last one in 
the morning? (The morning star.) One of Jesus's 
names is " The Bright and Morning Star." What is he 
called ? (Have them repeat it several times.) Can you 
tell me why he's called the Bright and Morning Star? 
Perhaps it is because when the good are dying, and 
friends can do no more for them, Jesus still abides 
with them. 

4. Where did Jesus come from? (From heaven.) 
What kind of a place is heaven? (A good place. A 
happy place.) What makes heaven a good and happy 
place? (There are no bad people there.) Give me an- 
other name for bad people? (Sinners.) If there are 
no sinners in heaven, then in heaven there is no — 
(Sin.) 

5. Where did you say Christ Jesus came to? (The 
world.) Are there any sinners in the world? (Yes, 
Sir.) What is a sinner? (One who sins.) What is 
sin? (Doing wrong. Disobeying your parents. Dis- 
obeying God.) If there are sinners in the world, what 
kind of a place is the world? (A bad place.) Then 
Jesus came from a (good place) to a (bad place) to 
save (sinners.) 

6. Now we'll have another text. Repeat after me. 
"All have sinned." (Have them repeat it several 
times.) Who have sinned ? (All.) Who do you mean 



184 TALKS TO SUNDAY-SCHOOL TEACHERS. 

by all ? (Everybody.) Then have I sinned ? (Yes, 
Sir.) Then if Jesus came into the world to save sin- 
ners, he came to save (pointing to yourself — You) ; 
and he came to save (pointing to them — Me.) Now 
repeat after me and point just as I do. "Christ 
Jesus — came into the world — to save sinners." I 
(teacher pointing toward herself) am a sinner. He 
came to save (pointing to self) me. 

7. Now we'll have another text. Repeat. St. Mat- 
thew, — first chapter, — the twenty-first verse. (Have 
them repeat it until it is committed.) Now the words. 
"Thou shalt call his name Jesus — for he shall save his 
people — from their sins." (Have this repeated until 
committed.) What was he to be called? (Jesus.) 
Why was his name to be Jesus ? (Because he should 
save his people from their sins.) What shall he save 
them from ? (From their sins.) 

8. Would you like to know how he saves his people 
from their sins ? We will take another text. Repeat 
after me. Revelations — third chapter — and twentieth 
verse. (Have them repeat this until it is committed.) 
Now the words. "Behold — I stand at the door and 
knock ; — If any man hear my voice — and open the 
door — I will come into him." (Have them repeat this 
until committed.) Would you like to know who said 
that? (Yes, Sir.) It was Jesus. Who was it? (Jesus.) 
What did he say ? (Let them repeat the text.) Would 
you know how you can tell when Jesus is knockiug at 



TALKS TO SUXD AY-SCHOOL TEACHERS. 185 

the door? (Yes, Sir.) How many would? (Raising 
hands.) Well, when you feel bad because you have 
a naughty heart, it is Jesus making you feel that way. 
He wants to come into your heart and make you 
good. 

9. If I should come to your house, and knock at the 
door, and you knew it was me what would you do? 
(Open the door.) And then what? (Say, Come in.) 
When Jesus knocks at the door of your heart, what 
ought you to do ? (Open it.) And what ought you to 
say to him ? (Come in.) 

Review. What was the first text ? (Let them re- 
peat it. Correct mistakes.) Where is that text 
found? (Let them repeat ; and correct the mistakes.) 

What was the text about his name ? (Let them re- 
peat, etc.) Where is it found? (Let them, etc.) 

What was the text about the door ? (Let them, etc.) 
Where is it found? (Let them, etc.) 

Let us all kneel down and ask Jesus to come into 
our hearts. 

Caution. Avoid asking children to pledge them- 
selves. They will do it without consideration, and 
without the exercise of conscience. Do not crowd 
them faster than the Holy Spirit awakens. 



CHAPTER XIL 

THE CHILD MIND. 

The first evidence of intelligence is the manifesta- 
tion of observation. Usually, this is the exercise of 
the sense of seeing ; followed soon by the exercise of 
the sense of hearing. Colors first attract, then forms. 
Qualities are later considerations. This is why the 
minds of children fly so quickly from the considera- 
tion of one thing to that of another. Discerning but 
few peculiarities in each object, the child mind runs 
rapidly over them. In looking over pictures with 
adult persons a child is ready to pass on to the next 
long before the adult mind is ready. 

As observation by sight develops first, objects and 
pictures should be used largely in instructing young 
children. Colored objects and pictures are the best. 
Variety is necessary to hold their attention. In order 
to this a separate room is best for the Primary Class. 

LAWS OF CHILDHOOD. 

1. Activity. Did you ever try to follow a little 
child, imitating its every motion ? A two-years old 
baby will tire you out in a very short time. The 
hands, the feet, the head, the eyes, and the tongue, of 



TALKS TO SUNDAY-SCHOOL TEACHERS. 187 

a child are in constant motion, when the child i& 
awake. As the mind develops it is as active as the 
body. This activity is essential to the health and 
development of the child. Enforced quietude is un- 
natural, and when continued for a long time, is cruel 
and injurious. As the child grows older, if the health 
is good, greater degrees and longer periods of quietude 
may be exacted. 

2. Mirthfuhiess is also a law of childhood. A 
healthy child laughs more than it cries. A child's 
laugh, like the singing of birds, is instinctive and spon- 
taneous. Children were made to laugh. Let them 
laugh. Laughing and crying are the safety valves of 
the emotions. Either is better than an explosion. To 
avoid having children laugh in Sunday-school, or in 
church, we must avoid giving occasion for it. If the 
superintendent comes in with his coat collar turned 
under, the knot of his cravat under his ear, and one 
leg of his pantaloons hitched on the top of his boot, 
who can blame the children for laughing? There 
should be a careful avoidance of all that tends to ex- 
cite the risibilities. Leave the cat and dog at home. 
Don't let the babies run about the room, etc., etc. 
Some boys are constantly on the watch to do or to say 
something to raise a laugh. Be careful to give them 
no occasion or opportunities for it. 

Sometimes the ludicrous side of an action, or of an 
opinion may be brought forward in the interest of 



188 TALKS TO SUNDAY-SCHOOL TEACHERS. 

truth and righteousness, and a hearty laugh, not at 
the expense of a person, but of the wrong, may have 
a wholesome moral effect. 

3. Inquisitiveness is a law of childhood. The very 
pucker of a child's mouth shows it to be ready for a 
Who ? a What ? a When ? or a Where ? His ears are 
.funnels through which knowledge may be poured into 
his waiting mind, and they are always open to receive 
it. His eyes are windows through which his soul looks 
jowX upon what is going on around him. These are 
provided by our Creator to be used as the avenues to 
the soul, and we should work in harmony with his de- 
sign. A little boy after having been put in his crib 
for the night, questioned his mother in regard to the 
resurrection of the body as follows. 

"Will we have these same bodies?" 

"Yes," she replied. 

"These same feet?" 

"Yes." 

"These same hands?" 

"Yes." 

" These same ears ?" 

"Yes." 

" These same eyes ?" 

^"Yes." 

He was much afflicted with the catarrh, and it is 
impossible to describe with the pen the contempt that 
©poke from every feature of his face, and in the tone 



TALKS TO SUNDAY-SCHOOL TEACHERS. 189 

of his voice as he concluded with the question, "And 
these same noses ?" 

The occasion gave the mother a grand opportunity 
to impress upon him the truth that no 

" Sickness, sorrow, pain nor death, 
Can reach that healthful shore." 

A father had been away from home, and on his re- 
turn his bright-eyed live-year old boy met him in tha 
door with the news : 

"Pa, the cat is dead !" and the question, instantly, 
" Pa, has that cat gone to heaven ?" 

" No ; I guess not," was the answer. 

"Why?" asked the little fellow, his eyes filling 
with tears. 

" O, I suppose it did not have a soul." 

" How could it live then ?" 

The father had to confess that he could not tell 
how. 

An eminent bishop had been addressing a children's 
meeting, on the story of Jacob's vision. When he- 
had concluded he gave an opportunity for any to ask 
questions. A little girl immediately asked. 

"If those angels had wrings, what did they want a 
ladder for?" 

The bishop somewhat embarrassed with the question,, 
replied. 

"As it was a little girl who asked the question, per- 
haps some other little girl has an answer to it." 



190 TALKS TO SUNDAY-SCHOOL TEACHERS. 

Instantly, another answered, " Perhaps they were 
moulting." 

The bishop closed the opportunity for asking any 
more questions, and took his seat. He had prepared 
the way for his discomfiture by a too material descrip- 
tion of the angels. 

We should never repress a child's questioning. An- 
swer their question by asking another if possible, and 
thus help him to think out his own answer. When 
driven to a corner, where you cannot answer, frankly 
own that you cannot. Never let them be impressed 
that you pretend to know what you do not. 

4. Naturalness is also a law of childhood. A child 
acts out what it feels, and speaks out what it thinks. 
He learns hypocrisy from older people. 

"How old are you?" asked a gentleman of a little 
hoy. 

"I am seven, when I am at home, but only five 
when I ride with mamma on the street-cars," was his 
honest reply. 

A prominent Sunday-school worker, tinctured a 
little with vanity, to show that the children whom he 
was addressing would rather listen to him than go to 
their dinners, unwisely put it to the test, "As many 
as would rather have me stop, so they may go to their 
dinners, hold up your hands," he said, and up went 
nearly every hand ; and the orator took his saat. 

Some persons are very repugnant to childhood. In 



TALKS TO SUNDAY-SCHOOL TEACHERS. 191 

such cases it is wrong to force children to act contrary 
to their feelings. A child should never be forced in- 
to an acquaintance with a stranger. It never should 
be coerced to say it feels sorry when it does not. 
That is lying. Little girls never should be coerced to 
kiss everybody that comes along ; they may be in- 
clined thereby to do it when they become older. 

5. Imitation is a law of childhood. The boys imi- 
tate their fathers ; the girls imitate their mothers. 
The boys play horse ; the girls play house-keeping. 
Because of this law of imitation we should be careful 
what we do in the presence of children. A little girl 
who had observed her father select the prettiest of a 
family of kittens, and drown the remainder, when 
some twin babies appeared in the family, chose one of 
them and said to the father, "We will keep this one." 
The earliest religious impressions and associations do 
much to frame the character and manners of child- 
hood ; therefore every Sunday-school teacher should 
aim to be exemplary in every thing. 

6. Disgust for shams is also a law of childhood. 
The teacher, the superintendent, or the preacher, who 
"puts on airs" cannot influence childhood for good. 
Affection for, and attentions paid to, childhood must 
be genuine and sincere. Sham rewards will not buy 
them the second time. Sham piety has a tendency to 
turn them away from the genuine. Bombast in 



192 TALKS TO SUNDAY-SCHOOL TEACHERS. 

speakers never interests children ; none but grown up 
people enjoy that. 

7. Penetration of thought, rather than breadth, is; 
characteristic of childhood. Objects and facts are; 
considered singly ; therefore the child mind goes- 
straight to the mark regardless of relative matters. It 
is unbiased and artless. For this reason it is capable 1 
of going to great depths of thought. Once, when the 
Sunday-school lesson was the narrative of Jesus's eat- 
ing a piece of fish and a honey-comb to prove to his 
disciples that he was not a spirit, a school was asked 
how that would settle the question. A little girl 
promptly answered, "If he had been but a spirit it 
would not have gone out of sight." True enough. 

When, some years ago, the lesson was on the raising* 
of Lazarus, the question was asked a Sunday-school,, 
"Why are not such things done now?" If the ques- 
tion had been asked an audience of theologians, they 
probably would have taken a fortnight to have dis- 
cussed it. But a twelve-year old boy immediately 
answered "The Lord Jesus did do it once and that is 
enough." What penetration of mind these answers 
indicate ! What possibilities of usefulness there is to 
those who by thoughtful care and prayerful spirit, 
seek to lead such minds aright ! 

THE END, 



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